I Have taken a Survey of this Tractate, and find it very Spiritual, and Practi­cal, and doubt not but it will be very accep­table, and profitable, to all those who have their sences exercised to discerne between things that differ. And therefore I cheerfully concur with these three Reverend, Learned, and Godly Ministers who have written their Epistles in commendation of it; And think it worthy to be Printed.

Imprimatur, Edm. Calamy. Place this before the Title.

THE Sinners Hope: AS HIS PRIVILEDGE, and DUTY, In his worst Condition, Stated, Cleared, and Improved.

TENDING As well to the Startling and Inviting of the Wicked from his Sinfull and Wretched Course, upon the Conditionall Hopes that are layd out for him; As the Confirming and Directing of the truly humble and weak Christian in his Duty and Comfort, in the severall Cases of Darkness, Sin, and Affliction.

Being the Substance of severall SERMONS, PREACHED BY Henry Newcome, M. A. and one of the Ministers of the Gospell, at Manchester, in the County Palatine of LANCASTER.

Lam. 3.29.

He putteth his Mouth in the Dust, if so be there may be Hope.

Jer. 2.25.

But thou saidst there is no Hope, no, for I have loved strangers, and after them will I go.

Heb. 6.18.

That—we might have a strong consolation, who have fled for refuge to lay hold on the Hope set before us.

LONDON, Printed by E. C. for George Eversden, at the Sign of the Maiden-head in Pauls Church-yard, 1660.

To my Reverend Friend, Henry Newcome,

Sir,

I Have been earnestly entreated, to importune you to the printing of those Sermons, which in your prea­ching of them, were so greatly appro­ved of, and so signally successefull. The Text was, Ezra. 10.2. You have since your coming amongst us, prea­ched upon severall necessary and sea­sonable Subjects amongst them, though many of the others might have cost you as much paines, and have been very profitable and usefull, yet these by some of your best and most judicious Auditors, are desired to be the first fruits to a future harvest: I should not ingage you to this work [Page](knowing the burthens that lye upon you, not only in your publick ministry, which is very great, but the multitude of private concernments, wherein you are pressed above strength, & if not wisely moderated will shorten your daies) but that my own judg­ment concurs with others for the pub­lishing of them;Prov 13.1 [...]. Hope deferred ma­keth the heart sick. Alexander the great he had all; when he had nothing, because he had Hope. The Poets feign that in Pandora's box, which was stuffed with all the woes and miseries that might be, the Gods placed Hope in the bottome, the Prophet calls the people of God Prisoners of Hope. zach. 9.12 It was this that made the Rebell come in, when a thousand pound was pro­claim'd to be given to whomesoever could bring his Head: the Hue and [Page]crie will make the Traitor run, when Hopes of pardon will bring him back. I shall adde no more but that my Hopes are, you will answer our Hopes, and my pray­ers shall be for Gods blessing on them.

Your fellow Labourer in the work of the Ministry, and your reall Friend and Brother. Richard Heyrick

To the Reverend his much esteemed Friend Mr. Henry Newcome Minister of the Gospell, at Manchester.

Worthy Sir,

I Have by a providence (God so orde­ring it) seen and perused your pain­full, profitable, powerfull work; E­nough (through Gods grace) to startle and awaken the wicked, and to encou­rage Saints: well it is for the former that they have any remote hopes of heaven: but sure it is in respect of a possible change, for otherwise, they are at present,Eph. 2.12. without Christ, without Hope, and without God in the World. The hope they usually harbour in themselves is indeed no hope, at least no true hope, for such an hope, as an handmaid,Job 8.13.14. Job. 11.20. follows faith. The Hypo­crites hope shall perish, it shall be cut off and his trust shall be as a spiders web, or [Page]as a puffe of breath, or as the giving up of the ghost; The hope therefore you give them is not in respect of their pre­sent state: Christs rule is infallible; verily, verily I say unto thee, Jo. 3.3. except a man be born again he cannot see the king­dome of God. 1 Cor. 6.9.10. Know ye not (saith the A­postle) that the unrighteous shall not in­herit the Kingdome of God? be not de­ceived, neither Fornicators, nor Idola­ters, nor Adulterers, &c. shall inherit the Kingdome of God. The Souls of men, as such, do wave up and downe without any anchor at all, only if they will come in, lay hold on the covenant, embrace the offers and tenders of grace, there is then Hope in Israel concerning this Thing. And as for the Saints, that are often beset with darkness, sin, af­fliction, you have opened such a doore of Hope to them, that if they will but enter, they may take a view of that buil­ding,Isa. 54.11.12. whose stones are layd with fair co­lours, and the foundation with Saphires, whose Windows are of Agats, and the Gates of Carbuncles, and all the borders of pleasant desirable stones. Pro 10.28. The Hope of the righteous shall be gladness, Saith So­lomon; [Page]it may be for a time the Lord may rear out of Zion, Joel. 3.16. and utter his voice to Jerusalem, and the Heavens and the Earth may shake, yet for all this, the Lord will be the Hope of his people, and the strength of the Children of Is­rael: there is no reason that Gods people at the lowest should let go their hold; are not the promises of victory & defence to the Prisoners of hope? yea sure­ly. The Lord their God shall save them in that day, Zach. 9.12 16. as the flocks of his people; for they shall be as the stones of a Crown lifted up. Now that the unregenerate may be wonne, and that the Saints may know their priviledges whilst they are yet in the valley of Achor, my advice and desire is that these things may be published, not only to a great congregation, but to the Church throughout these Nations. I hope much good will be in the publishing of these Hopes, that although we have all trespassed against our God, even from Dan to Bersheba, Yet now there is Hope in Israel concerning this thing. If a Blush of modesty should [Page]stand as a temptation to keep back the publication of this piece, I can­not but say to you as Schecaniah to Ezra, Arise, Ezra. 10.4. for this matter belongeth unto thee, we also be with thee, be of good courage and do it. The Lord bless these papers, and the labours of all the learned to the good of his church and the Glory of his grace. So prayes

Your unworthy Brother and fellow Labourer in the Lords Vineyard Isaack Ambrose.

To the Reader who is spiri­tually alive, and reads for spiritual nourishment.

Good Reader:

THat the bountifull God might make his afflicted and suffering people great amends, he hath not only broken the iron yoak of Episcopacy, and superstitious ceremonies so pinching and pressing; but hath blessed us with a Covenant, and beginnings of desired reformation (at first the wonder, and still the support of the faithful in the Covenant) since which time the presse hath been fruit­full in practicall treatiess, wherein as a Token of Covenant friendship, The Lord hath made a Feast of fat things, a feast of Wines on the lees, of fat things full of marrow, Is. 25.6. of wines on the lees well refined; That the spirit of Truth and Holyness, might secretly and powerfully in­crease the power and practise of Godliness in the truly Godly (the only ready way to perfect reformation) by sound and spiritual food, choisly provided and severally dished, not only publickly and weekly in Gods own house (where he is liberall and open­handed) [Page]but privately and dayly in their own Houses, in their families and closets, where this Heavenly Manna is ever ready for them to take, and feed upon, whilst others have been fast turning their sometimes forward profession of the power of Godliness into a liveless and lawless forme, and the un­clean Spirit hath been every way active in practicall errors, as separation, first from Churches of Gods making, and after of mans; casting down authorities and tram­pling upon them, as mire in the street, forging commissions for publick preaching; cashiering the Christian Sabbath, and listing the Jewish; puddle dipping the right­ly baptized in infancy; cole-blacking the starres in Christs right hand, as worthy to loose their light and place; and openly contradicting and blaspheming that clear & dazling light of truth, streaming from them all, and especially the last, tending to Gospell banishment. This is one of the rare if not un­observed providences of these late reling and rolling times, Acts. 3.45.46. the lively workings of gods spi­rit, to bring the hidden and deep mysteries of the Word written (and copied out into the hearts of gods Ministers) into Sermons, & Sermons into printed volumes & printed volumes into the Houses of the godly, that after they have read the exceeding great and pretious promises of God in his own Book, they may read the reality of them in the books [Page]of them in the books of his Messengers, who have believed and proved, and spoken and written what themselves have read and heard, and seen and learned, that the faith of true believers might be strong, and their joy full. This providence minds us of the se­ven years of so great plenty in Egypt, when god fitted and raised up Joseph to gather to­gether that plenty, and to lay it up in store­houses, for a supply in the succeeding answe­rable years of famine. These late years have been years of plenty for heavenly Manna, Gods steps have dropped fatness, there have been showers of blessing, Jo. 12.23.24. the Ministers of God (as the chiefe sheapherds dying as the corn sown) have born much fruit; God hath fit­ted and raised up many Josephs to gather this plenty into store-houses, I pray God, that years of famine be not to follow, when there will be no food, or but little food but in such store-houses, when the witnesses shall have finished their testimony and be slain: Certainly books are dishes, wherein Christ serves in food to his Church in the wilder­nesse, to his scattered Church, to single Saints, However providence may order matters, This storehouse and such like are worthy the Christian mans entertainment and welcome, having this priviledge, there can be no wast of this spirituall store by the use of it, here is fulness in time of plenty, and will be fulnesse in time of famine, this [Page]plenty though on the incresing hand, breeds no surfeit in healthfull and hungry soules. I doubt not the providence and pains of this our Joseph, gathering together and sto­ring up the hopes of all sorts, that are not past hopes, will be acceptable to the Church of God, and especially to my good and loving neighbours in, and about, Manchester, who have already savourily fed upon this store, and for whose sake, in a peculiar sort, this provision is thus treasu­red up. Their blessings, both in Ordinances and providences, have prevailed above the blessings of their neighbours, God hath turned away the Sword from their gates, limited the pestilence and other fore disea­ses amongst them, translated their lights, and again fild their candlesticks, cured the pride and power of the spirit of error, in­creased and twisted the cords of their uni­on, and heightned their hopes of the sprea­ding and increasing of the power of godli­ness, which God establish. The God of their Mercy grant,Phil. 2 22. that aged Paul and young Timothy (who hitherto hath served with him in the Gospell, as a Son with the Father) may long, and long live and love and la­bour together, and be blessed in their labors, and remain a blessing to that great congre­gation, both sowing precious seed, and rea­ping the labours of those men of God, who have laboured with them, and before them [Page]to the defeating of Satans policies, the dis­appointing of the deluded hopes of the bu­sy spirit of division, the raising and esta­blishing of the grounded hopes of the righ­teous, and the united joy and glory of Mi­nisters and people at that great day of gathe­ring together unto Jesus Christ, which for the churches sake is the hearty desire and pray­er of

Thy soules friend, who doth rejoyce and bless God with thee, for the love and labours of his Servants, John Angier:

To the Reverend Mr. RICHARD HEYRICK: Warden of the late Colledge at Manchester, his much ho­noured Brother, and faithful fellow labourer in the Congregation there.

Dear and much honoured Sir,

IF my appearing thus in print be no wonder, it need be none to your self, or any that knows us, That I prefix your name to these papers: you well know with what fear and sense of unfitness for it I undertook any part of the charge of this great congregation (wherein God hath so long a time to mutuall com­fort continued you) upon the Death of that eminent servant of his, and [Page]Dear Brother of Yours Mr. Hol­linworth, as judging the place too publick for one of my mean Abilities, though incouraged there­unto by your affectionate invitati­on and the unanimous call of the congregation; And that I should yet make this adventure to be more publick, You are not un­acquainted with, (being a princi­pall accessary to) the Occasion of it. The importunity of fundry of this people, whom the Lord hath made dear to your selfe, as to me, Headed and set on by your respective Letter, having much against my own inclination and former intention pressed this from mee. Their request was to you in the first place, who have been their antient Pastour, to have [Page]revised and published some of your many Elaborate discourses, where­of they have been made pertakers in your constant ministry amongst them, that they might have had the pro­fit of your former paines by this meanes revived unto them. You have declined, at least at present waved, the motion, upon the too just grounds of your age and some bodily weaknesses, which might make the work somewhat tedious and more burthensome to you: I cannot say much of my bodily strength, at least that it exceeds, or is proportionable to the constant burthen of this great Congre­gation, (wherein I should bear a part with you) the Work now lying upon three of us, which heretofore hath had Seaven to un­dertake [Page]it) and to which you are so ready to express a tender Testi­mony upon all occasions (which I thankfully acknowledge) that I should for that be lesse excusea­ble. And on the contrary, my want of Age, and that gravity, which should have put authority upon such a Work, might have plea­ded much for me. But since it is come to this, and that I am not like to be excused (as you are, as yet) from Printing, you will pardon me, If I ex­cuse not your name in this Dedication. It may be of no smal advantage (and so of no little weight with me in this Application of my self & these papers to you) that being conscious to my self of my own meanness every way, and the little that my own name can add to the acceptance of this Discourse, be [Page]the matter never so of the grea­test and highest Importance, that yet I appear to the World, under the notion of any speciall relation to you, sufficiently known for your eminency in birth, place, parts, service and printed labours, which yet had been sufficiently manifest without this by our affectionate lines, which I have made bold to publish herewith: But being re­ally sensible of your many kind­nesses to me, and much refreshed in my poore indeavours in this Congregation, in your comfortable and intirely affectionate conde­scention to, and conjunction with me, I could do no less, then in this publike appearance, make this known to the World of you by this De­dication, as a thankfull acknowledg­ment [Page]of my heartiest respects unto you. May the Lord have mercy on us in continuing your health still unto you, and preserving you long a­mongst us, as an Ornament and rich blessing to this place, an helpfull and usefull instrument to this part of his Church, and a sin­gular part of the comfort of his life, Who is

Your unworthy (yet truly Affectionate) Brother, and fel­low-labourer in the Lords work, Henry Newcome:

To The Christian Reader, Especially to those of the Con­gregation of Manchester, in the County of Lancaster, To whose Service The Lord hath at present appointed him in the Ministry of The Gospell.

Dear Friends:

IT is the Judicious Observation of one, that it is no marvaile if many things in nature, which are unknown in their causes be very wonderfull, when many naturall things, that are known, are no lesse wonderfull, if the com­monnesse did not prevent our consideration of them, and they would be no lesse admired and questioned for preternaturall, if not so common­ly known as they are. And amongst some others this of Letters, whereby men speak with one a­nother by their hands, and a man may discourse with him that hath been dead some hundreds of [Page]years by taking up his booke and reading, as if he were raised from the dead to spake with him. It was the great goodness of God that di­rected some instruments at first to this most ne­cessary help, upon many accounts to mankind in all the Affairs and concernments of life, and as an high improvement of this, no lesse admi­rable and gratious was that providence of God that set this way of printing on foot, which as it is such in the thing it selfe; so in that (as it is observed) it was in such a time when much use was made to a bad end of the wri­tings of men, wherein the vulgar were much abused and misled by the false quotations and glosses upon the more rare and hard to be gotten written copies, that were then extant; as also, that when the light of the gospell begun to break out again after a dismall night of igno­rance and superstition, there should be such a ready meanes prepared for the transmitting and dispersing of this light all over the Christi­an Churches; the benefits of which blessed pro­vidence we and our fore-fathers have abun­dantly tasted: And though I can not but be­waile the manifold mischiefs and inconvenien­ces of a licentious unlicensed presse, the horri­ble abuse and adulterating of this excellent bene­fit; yet the profit of printing, whereby we are made partakers of the labours of the Godly and and learned in former times and the labours of others may be transferred to posterity, must needs be acknowledged as a glorious Mercy. I [Page]must needs confesse it was far from my thoughts ever to have said thus much on this matter upon so feeling an occasion as this is, but my desire is to be serious in this undertaking, and to have an eye at God, and the speciall end wherein I might be usefull in this matter, how poore and meane soever the attempt be, or whatever it shall please God the success shall be.

The manifestation of the spirit is given to every man to profit withall. 1 Cor. 12 7. v. 4. And there are differences of guifts, but the same spi­rit: To one is given by the same Spirit, A word of Wisdome to another a word of knowledge by the same Spirit. A word of Wisdome to speak Parables, A word of knowledge, to open and explaine parables as a learned Annotator and Paraphrast upon that Scripture.Sit ergo scientia mediocris cognitio; sapientia vero reve­lationes magis ar­canas et subl [...]mes contineat. Calvin in Loc. Calvin makes this knowledge to be, more mean attainments in the more myste­rious things of God, and that of Wisdome to be more penetrating into more high and hidden things. As therefore mens guifts do differ, so must needs the Books that are written by men of by differing gifts; I must needs confesse, my share in this rich bounty in the things that are freely given us of God hath been, in what measure soever it is, of this second kind; ha­ving attained (and desirous to be heartily thank­full for it too) but to that of some Word of knowledge, at the utmost, that Mediocris cognitio, that meaner knowledg in these glo­rious [Page]mysteries; a word to explaine, open, and endeavour to set on, what is plainly set forth in Scripture for mans salvation. And whatever I am of this (more I am not suspected of, I am sure) it is a speciall guift of the Spirit to be a plain preacher, and upon this consideration being conscious to my self of my own weakness, I should have resolvedly kept my self retired, if I had known that none but the fruits of the guifts of Wisdome, in the more accurate and judicious labours of men of higher parts and abilities, could be of use to the Church of God.

I am (I blesse God) content with that part the Lord hath called me to act in his Church, and for which he hath in any measure furnished me, though much burthened and unsatisfied, that I do not what I might do to the utmost therein: and yet I oft think of what a judicious Divine once said of one very famous for a pra­cticall preacher, that we were in a sad condi­tion, if we had no able. Ministers in Eng­land to deal with gain-sayers, then such as he. And I do blesse God that he hath furnished out many excellently qualified, and enabled to manage the controversies of the times with much strength and and clearness, and to de­fend the truth against all Opposers. And though the multitude of Polemick discourses hath bred some inconvenience, and many of these worthy Champions well skill'd at their weapons have been too apt to fall from the publick service, to [Page]engage in unhandsome and some unwarrantable duells, making many controversies and ingage­ments wholly personall, and so the fruit of this hath no way answered the time, parts and paines that have been used in it upon many oc­cassions: yet to nauseate or under value parts and labours this way, were for a peaceable peo­ple to throw away their defence and bulwarks in a trained military power for their preserva­tion. If we would have no Souldiers to defend us, our Enemies will find Souldiers to oppose us, and without resistance by some well experienced Champions, to destroy us: And if we decry all polemick learning, we may soon be over­thrown by it in our adversaries, who cherish it to the utmost; and cannot be oppugned, nor the truth defended against them, unless by some eminently skil'd in it on our side: Men could not have peace, if it were not for warre; few would soone be to live in rest, if none to main­taine war upon occasion: Besides, these pre­tious men of God thus specially qualified keep the Bulwarks, whilst others lesse fit for such service should set on foot and improve the trade of religion, by which we must subsist and live eternally. Every minister should have his com­petency in both, the word of Wisdome, and the word of Knowledge, though some mens potior parts, may lie more in the one, and lesse in the other. But controversie maintains the truth, and practicall piety improves it, that, without ten­ding on this, defends a shadow, fights for reli­gion [Page]while the heart and life is gone from it; this without that, lies open to uncertainty, continu­all disturbances from opposers, and danger of buil­ding without a foundation, these can not well and truly be the one without the other, so likewise these do one, remotely yet often very effectually, the work of the other: Controversies well stated and cleared in many points lay the foundation solid for the pow­er of Godlinesse to build on; and the power of Godli­ness heartily admitted doth notably prepare for the right judging of controversies and tends much to the quieting of them. I have taken leave to commend in these lines that part which here I present not to you: But yet I am confident of it, that I may get leave for the, whoever thou art that art more in controversies, then the study of thine own heart, to lay aside those things, til this be first done. It is very sad when men when read controversies to satisfie the lust and curiosity of their own carnall mindes, rather then to enquire into the truth under them, for Gods glory and the affecting their hearts therewith which it is possible for thee to have done, read pra­cticall books another while, and amongst the rest this, if thou please: I would thou mighst return to those things another man, and lesse of those matters would serve the turn, Five may be put out by taking a­way the fewel, as wel as by throwing on water; this stu­dy may heal division by diversions and by giving men a truer notion of differences, and of the seed and fuell of them from within us, which while the matter of prastical religion's neglected men have notwith them. The clensing the stomack may prevent fumes into the head and cure the disease in that part this way. I [Page]I have purposesly waved such a notion of this very subject, as might have looked towards a controver­sie, as also the like consideration of it, referring to us as a nation gotten like the people of Israel in Ezra's time into a great transgression, and un­der sore judgments for the same, and what hopes might be in this thing I have but touched on the by; and all because I see this other particular course to drive at the root of all diseases amongst us; if mens hopes were founded, secured, and improved about their own soules, it would soon give us a true ground of hope of things succeeding yet well in Church and state. What God may be about to do with us of this Nation I am sometimes desirous to be enquiring after; the tokens of Gods displeasure towards us are many as formerly, so of late more especially in the sick­nesses, strang, epedemicall and of long continuance; suddain death; untimely and sad accidents; the removall of the righteous, the Chariots of Israel and the horsemen thereof, some hopefull young men prepared for the ministry prevented with the crown, before the Church had any tast of their labours (a mercy no doubt unto them, but sharpest displeasure unto us) Reformation sadly at a stand; many, sen­sless of any great evills upon us; many have been crying out of glorious times, till the very shadows of the evening are upon us, and we almost spent, the Nation secretly wasting and consuming under our late brags of prosperity: the suddain and strange revolutions; the turnings upside down; the back­ward and forward proceedings in the affairs of the state. And what shall we think will become of us? [Page]well may we thus conclude, that if God intend to keepe us for his people he will reform us, and before we be reformed, the heart of the people of the land must be prepared to the Lord God of their fathers (for the want of that kept up the high places in good and reforming governours times,2. Chro. 20.23. [...]. Chr. 34.3. and after when Josiah did bring that to pass, the heart of the people was yet unfit for such a state, and so reformation secured them not, as a people may drive off reformation so long, that when it comes it may not cure them) but now what way so like to prepare the heart of the people, as by setting them to this study of their own hearts? my expectation of our reviving in the Nation is, if God restore and revive his work on his peoples hearts, if wicked men be turned, and men seriously study these matters about the soul, these close and inward things wherein we are gotten so far wide, as we are, the man that can save a soul is likest to be instrumentall to save the Land: The ge­nerall desired reformation must begin, and be car­ried on in the particular care of every man about his own soul. If these hopes here layd down were impro­ved, as here indeavoured to be pressed, we might of the generall threating state of the whole say, that, There might yet now be hopes in Israel con­cerning this thing.

That I should adventure these papers into the world, it cannot be out of any conceipt I can have of any thing extraordinary in them, the profit of practical books I have had the comfortable experience of in my self and others; the matter of this is not novell, neither every way common: The things [Page]may be found in other treatises of the like kind, the method and particular digestion of them may be new, however all good books of the like subject fall not into the same hands, and this may light where some of these things may be news, at least,2. Pet: 1.12. where the Children of God may well bear their being put in remembrance of these things, though they may already know them, especially you of my charge, dear to me in the Lord, because severall of your conditions I have perticularly digested in this discourse, and I judged, upon the importunity of many of you to this publication, that it might be of use unto you to peruse, that so you might be more familiar with these things, which I find many still needing, as if nothing almost of this kind had been delivered.

It is much in my heart to perswade Christians to read practicall books, and to study to looke after a spirituall provision from the Sabboth dayes and these helps, for their Souls to live more handsomely upon, then many of us do; to lay in on the market day to live on that week after, and when fresh provision is scarce or spent; or if thou wouldst feast or have variety, it were good to have a store, though of cel [...] provission, to furnish the Table with: we should not keep such starved houses for Religion, as is too common amongst us, if this course and forecast were on foot. Time were well redeemed in families, to read some one of these books every day, and if this small tract may be helpfull to any this way, I shall have much cause to rejoyce.

For my credit in this undertaking the Lord hel­ped [Page]me over any thoughts at that, before I could hearken in the least to the motion of appearing thus to the World. It is for thy good (dear Reader) that I have ventured my self in point of credit no little: I shall challenge thy improvement of what is here tendred to thee with no other apologie; then thy se­rious thoughts of accounting for it at the barr of God. It is a weak Minister indeed, that shall either preach or print, if it be but truth, that may not lay enough before thee to heighten thy reckoning at that day.

I cannot (to invert that of Christ's friends to him) do this thing openly and seek to keep my self in secret; Jo. 7.4. some hands this book may fall into, that I had not chiefly in mine eye in the publishing of it, and I shall not perswade them to lay it down, I print not upon your motives, yet I may do it in part for your sakes; I would wish you to suspend your scorne and censure, till you have well secured your concern­ment in this very matter; look to the state of your im­mortall soules, which you may soone come to the try­all of, and for this book or me do as you please. As it carries the message of thegne at God and our Lord Jesus Christ to men that must live for ever, perswa­ding them to come in, I know it is of that validity & a­thority that my name can no way diminish it; and I wil not derogate so much from the majesty of the embassage, as to ask your leave or pardon, that it is tendred to you. Reject it on your perill; It is the word, not which is, or can be by man, exposed so to you to judge of, but that one day it shall recover its place, and be that by which you shall be judged For my self I [Page]am willing to be in your esteeme as you see fit, provi­ded you neither wrong the truth nor your selves for me. If you receive any spirituall good here from, if you never see me, return thanks to God, who is always with you, and stands by you, and observes your very harts in the motion, the very title of the Book makes upon you, and to whome, I intreat you, speak a word for your friend (though unknown to you) when it shall be well with you. If you refuse to read or rea­ding refuse to hearken, you will give me leave to own my name, as one amongst other witnesses, against you, when we meet at the great day; and till then to be known to you, as one desiring to be (as to others) dear to me in the Lord,

Your souls faithful friend and Servant in the Gospel. Henry Newcome.

The Sinners Hope.

EZRA X. 2.

—Yet now there is Hope in Israel concerning this thing.

CAP. I.

The Introduction, from the Text, and Coherence, to the Observa­tion.

THIS book, written by that pious learned Priest Ezra, (as it bears his name) doth con­tain in it an account of the chief passages of History from the returne of the people of Babylon, for 164 yeares: And so you have an account of the steps, by which in that time that [Page 2]work went or, Zerobbabel brings the peo­ple up. ch: 1. and 2. They reare up an Altar. ch: 3. They begin to lay the foun­dation of the Temple, In the latter end of ch. 3. This receives interruption: at last at 2 bouts it gets up, as appears in the fol­lowing chapters. Ezra is sent, ch: 7. to restore Sacrifices. This was in the seventh of Artaxerxes, 13 years before Nehemi­ah came to build the walls of the City. But Ezra coming, and breaking up his commission from the King, and being a­bout to set upon the work with chearful­nesse, that he came about, he was sud­dainly saluted, with the sad account of the peoples miscarriage, in their marriage of strange Wives, which struck him into a great terrour and consternation. And ha­ving sitten silent about this matter, with his cloths rent, after the manner of a bitter mourner, who had his heart broken with this grievous miscarriage of theirs, at the time of the evening Sacrifice, he makes pa­theticall lamentation, and confession of the Sin to God, in the Prayer or rather complaint, which you find: ch. 9 wherein you do not find any petition he could frame to put up for them, the matter he judged so hainous, but all he could say a­bout it, was to aggravate it, and to leave the matter with the Lord, saying, he was not able to stand before the Lord because of [Page 3]this. The people, upon this Lamentation of his, flock together, and Schecaniah speakes to Ezra about the businesse: and he joyns with him in acknowledging the miscarriage of the people, but he would not have it thus left as a matter desperate, but declares his opinion of the case, that it is yet hopeful, and he proposed the way he conceived for cure, which was, by making a covenant for reformation, in that parti­cular, wherein they had so grosly offended.

Who this Schecaniah was, that made this speech: we find no mention of him before, nor after, save only in this place he is said to be the Son of Jehiel; one of that name is mentioned to be one of the Priests, that had sinned in this matter, enumerated among the offenders. v. 21 whether he was his Son or no, is not de­terminable. If he was he might the better take himself concernd in the business, and take the sin the more to himself, for his Fathers sake; however it is probable he was a man of good place and authority a­mongst the people, in that he offers to assist Ezra in driving on the covenant for reformation of the sin, and, as a good man, grieves under Gods dishonour, as Ezra did, confesses the thing was hainous and sad, yet he tells Ezra, he thinks it must not be so left. But sees that yet there is Hope (yet now) for all this (which is too [Page 4]true of us) that we have sinned thus hai­nously (now) Now I see the people thus meet together, I have a better heart of the thing.

(There is Hope) the matter is not des­perate, there is some Hope in it.

(In Israel) or concerning Israel, or be­cause it is in Israel, as anon we may shew Israels covenant of being the Lords peo­ple, gives them hope upon their repen­tance yet of Mercy. It is a greater sin for being Israels, yet in Israel there is more Hope about it, then if it had been in ano­ther place, if they repent of it.

(Concerning this thing) this whole mat­ter, the sin that is committed, and the judgment that is feared; this whole mat­of the strange Wives, the matter of the present consternation. There is yet Hope about it.

The better to bottome the observati­on, I intend to raise from the words; I shall preface the larger upon the explica­tion, in making inquiry into 3 things, which yet are all obvious to us in and a­bout the text.

(1) What was the scope of Schecaniah his words here? what is the drift of them?

(1) To comfort Ezra in the businesse; he saw him dejected about it: he bids him be of good cheere though it [Page 5]it was bad, yet it might do well, there was a way yet out; there was Hope in the thing.

(2) To encourage him to set about the duty; Hope puts life into repentance and reformation. Because I see Hope in the thing, let us fall upon the use of meanes for the peoples recovery.

(3) In respect of all in generall he asserts his apprehensions of the present state, and that Ezra had left it too short; to conclude, as if there could be nothing to be further done. Hereby implying it was not their duty to despaire in the thing, but rather to set upon the meanes yet left for reme­dy.

But Secondly wherein was the matter so difficult? Ezra leaves it as almost reme­diless, and Schecania saies, there is but Hopes in the thing. Hope implies a diffi­culty. The matter was very dangerous. For

(1) It was a matter of sin, that was up­on them; if it had been a judgement only, it had not been so amazing, but it was a sin that they discovered; a sin without a judg­ment as yet inflicted, is more amazing, to Godly men, then judgement without a visible sin. It was not a matter of famine, or oppression and sicknesse, but it was a matter of Sin, and therefore trouble­some:

2. It was a very dangerous sin, in the [Page 6]very nature and proper influence and ef­fects of it, where it takes place.Deut 7 34 They had married strange Wives, a thing expresly forbidden; the reason given, Because these women would go nigh to draw them to strange Gods,Neb. 13.26. exemplified sadly to their constant experience, and in Salomons case, even him, that wise King, did outlandish wo­men cause to sin. Ezra saw al Religion hazar­ded hereby; he might think all his laborfru­strated by this sin of theirs, and that it was to smal purpose for him to set up sacrifices; for these strange Wives would soon draw their hearts from them and God too.

3. He saw so many ensnared in this sin. Many of the great men, the Priests and all, as you see ch. 9. 1. and ch. 10. 18. &c. and therefore more heinous before God, a­mounting near to an universall guilt upon them, more exemplary and scandalous, and harder to be reformed.

4. He considered this sin they were got­ten into to be sadly aggravated, in that so soone after their return from captivity a grievous judgement, wherein they had so heavily suffered for such like doings. To be sinning again upon a new score, when building upon the ruins, which their for­mer sins had immediately made, Alas? might he think,Josh. 21.17. when will this people mend? when will they be warned to leave sin? Is the iniquity of Poor too little for us? [Page 7]Is the Iniquity of our former Idolatry too little for us? from which the land is not yet purged to this day. But must we so soon begin again? It is very sad; this you see laid the thing sadder on his heart. ch: 9. 7.

5. He considered the sin the greater, in that it was committed by them, that es­caped the judgment so narrowly. It was not long since, when it might have been questioned, whether ever this people: should have been a people any more, and now to find them such a rebellious people! They might have perished in Babylon, as many thousands did, and therefore it is very sad to find them thus grosly sinning here. Chap. 9. v. 13, 14. having had such a deliverance as this, should we again break thy commandements? If they would have strange Wives,Ier. 7.10. If they would have strange Wives, they should have tarried still in Babylon. Are they delivered to do all these abominations? must the Lord have them for such work as this is? Oh! it is very intollerable.

6. Their danger is great, there is no judgement yet on them, the soarer one may be expected; God knows what's com­ming.Deut. 7.4 The anger of the Lord is kindled a­gainst the people upon such a sin as this is, and sure all good wil be at a stand about it, and some speedy ruine shall overtake us. Alas! alas! who can tell, what may, nay [Page 8]what may not befall such a rebellious da­ring people? Ezra from this considerati­on was thus amazed, concludes his con­fession, he could not for shame tell how to move one word for this people in this case, they had so basely miscarried, and therefore he leaves the Business in his con­fession before God, not moving one word on the peoples behalf, as it were not knowing what to say for them, nor what to think miserable enough, that might be towards them.

3. What were the grounds Schecaniah had of hopes in this difficult case. There is yet hope in Israel concerning this thing. Whence had he this hope, that things might yet frame well?

  • 1. In respect of God.
  • 2. In respect of the people.

1. In respect of God, he confesses to all the causes of feare forementioned in the thing, the matter was dangerous, the people had committed a great sin, and that very unseasonably, and all might be haz­arded thereby, yet there was Hopes because they had to do with a gratious God, one that is slow to anger, of great kindnesse, that is ready to forgive. J [...]el. 2.13 [...]o [...]ah 4 2 If we were in any ones hands but Gods we were gone, there were no hopes for us. But we have infinite com­passions to hope in. There are termes of pardon on Gods part tendered to sinners, [Page 9]that have got themselves into plagues for such like miscarriages. If they had sinned, and gotten into captivity for it, and yet should bethinke themselves, and turne to the Lord, the Lord would yet shew favour to them, why then much more,1. K 8.46 10.51. if we re­pent and reforme, we may prevent the judgement, his infinite bowels and good­nesse makes me hope. He is a God that can overlook transgressions, Mic. 7.18. that can put up great injuries, passe by great offences. And therefore there is Hope, he hath been used to forgive ever since he had a people, he knew what adoe he should have with the sons of men, when he took any of them to be in covenant with him. He is armed with infinite mercy and pati­ence, when he goes about to deal with us, he is not deceived in us, when he findes much untowardnesse and frowardnesse in us. He will forgive us, for he hath been used to forgive in many the like cases, and is a God that can do it.

2. There is Hope in respect of our selves. I looke upon the matter as much more hopefull now, then lately or before, there are some signs of good amongst us.

1. In that the people are generally sen­sible of the sin. Women and Children are here flockt about thee, it should seeme they are sensible of the miscarriage and willing to mourne with thee.

2.Psal. 78.34. In that they are gotten thus for­ward without a judgment: people that have sinned themselves into the judg­ment, have yet by repentance gotten off, though they have not sought him till he shew them, yet upon their repentance he hath tried them, and shewed mercy to them, but we have the advantage to seek mercy on this side of the judgement. We may better discern the truth of the repentance, in that no judgment is on us to force it from us; we were not quite shut up, though the execution had been served, but there is more hope if we make our peace before the Writ be broken up, and we at­tached, it cannot but save us much charge. There is very much in it in turning betime, some they seek God, when they have no soar, no sickness, no judgment on them, and yet they tremble before the Lord, as­suredly it is a very good signe. If you were afflicted in sorrow, yet your condition might be hopefull, but when onely con­vinced into sorrow, when you have ways enough besides to take, if your hearts would let you, it is much better.

3.Lam. 3.33. There is hopes, in that I believe the people are willing to amend. The Lord that doth not willingly afflict the Sons of Men if he see us so willing to reform without judgment, is very ready to spare the Rod.

I do judge from these grounds that our hopes are yet alive, that there is yet Hopes in Israel concerning this Thing.

CAP. II.

The Observation and the severall cases wherein Sinners may Hope.

THe Observation, from the exam­ple of this good man in the text which I shall raise hence is this.

That men in the greatest straights about sin should yet take notice of, and cherish, the hopes which God hath left them about their State.

Matters that are dangerous should not be counted desperate.

It was a commendable practise in Sche­caniah, that he yet took notice of the Hopes God had left in Israel about this thing.

I shall insist on this doctrine, in these three heads. Shewing

1. In what case sinners should yet count of their Hopes.

2. How farr or in what sense this is to be understood.

3. The reasons why they should thus take notice of their Hopes in the straits they are in about their State.

1. In what cases sinners should yet count of their Hopes.

We shall briefly hint at some heads in the generall, to cleare the scope of the discourse till we come to the application, where we shall resume the most materiall of them, and endeavour to lay more par­ticular weight on them. These cases there­fore may be considered.

  • 1. In respect of their outward estate.
  • 2. In respect of their inward estate.

Outwardly, and that. 1. Nationally. 2. Personally.

1. Nationally. Things may be dange­rous in respect of the Church. Matters may be out of order, be hindered, gone back, yet if the work be the Lords, there should be hopes in such cases. The work here went poorly on. First they set up an altar, then begin the Temple, that with much adoe is gotten up at two bouts. When that was up, many years after Ez­ra would restore the sacrifices, this is hea­vily clogged with the great sin of the strange Wives, after all this Nehemiah comes, and gets but up the wals, so diffi­cultly goes the worke on, and yet it is all [Page 13]this while going on, God hath it on foot, and is secretly bringing it on, for all this. And so in Davids case. He as soone as he was made King, though Saul in all his raigne would never thinke of bringing up the Arke, he makes it his first designe.2. Sa. 6. But now behold in the way God makes a breach upon Ʋzzah, upon which David is displeased, he thinks it is too sacred a bu­sinesse for him ever to meddle with, so as to have hopes to effect it, he can not be able to bring it up, it turnes aside to the house of Obed-Edom, yet God blesses that house where it was, makes David see the Arke lovely, and they enquire into the matter of the right order: and after all these breaches and discouragements,1 Chr. 13.15.13. they bring up this Arke with shouting to its place. And so the work of reformation, though by the meanes of enemies, and false bre­thren it seeme to receive obstruction, that God seemes to refuse the service, that his poor Ministers would do him therein, hath made breaches upon us, on some eminent reformers in the very worke, yet there is Hope in this thing: Reformation hath a blessing with it where it is,2 Chr. 20.33. and when God hath prepared the heart of his people to seek him in the right way, the Arke of God may yet rest in his own place in the midst of us. This matter hath yet life in it, and there is hopes in Israel, it will revive.

2. Personally. If in great outward af­flictions, what ever thy straight is,1 Cor. 10. there is yet a way out. God will with the temp­tation whatever it is, find out a way to escape, he can still find a way for thee to get out of it. David was in a great straight, yet he encouraged himselfe in the Lord his God, 1 Sa. 30.6. and the Lord brought him off. Alas! If thou be in a straight, and sayst, thou shalt never get past this, it is no more then what thou hast said many another time, If thou hadst perisht and been undone as oft as thou hast said thou shouldst, thou hadst not been alive to have said so now. It seems thou hast been deceived before, and so maist be now, there is yet Hope in this thing.

2. Inwardly. In respect of some straights sinners may be in about their spirituall estate. They may look on their cases as dangerous, and yet should not count them desperate.

1. In the case of grosse sin, upon the instant of the first conviction. The soul is attached by the Lords Writ, convinced of the sad course he hath lived in, hath his sin layd before him, set in order before his eyes, Psal. 15. he sees himself in an evill case, and is apt, now he is beaten off presuming, to run upon the coast of despair. It is ordi­nary for sinners, either to count their sins too little to repent of, or too great to be forgi­ven. [Page 15]So Cain, Gen. 14.13 my sin is greater then can be forgiven; Not my sin is greater then I can bear: but my sin is greater then God can bear, now a soule in this case: though it be hard set (as the securest sinner will be, if God do but open his eyes,) there being no thing but a little ignorance between him and the brinke of the very gulfe of dispair; yet it should take notice of the Hopes which God hath left to such a one: even vile sinners are invited to repent. Let the wicked indefinitely, be he what sort of wicked man he can be,Is: 55.7. let him forsake his ways, and the unrighteous man his thoughts, Let him resolve upon a through change, and turn to the Lord and he will have mer­cy upon him, and to our God, for he will abundantly pardon.Mat: 12.31. All blasphemy where­with soever men shall blaspheme shall be forgiven. There is Hopes for the pardon of all sin, that men can repent of, and therefore a sinner in this straight should take notice of the way God hath prescri­bed in which such a one may come off.

2. In the case of Apostasy. 1. Great and more generall apostasy. Such a soul thinks its case dangerous, and so indeed it is, one that hath backsliden very sore, forsaken his first love, fallen back into his wicked course again, returned with the dog to the vomit again. Or 2. a child of God, that [Page 16]for one particular act hath done untoward­ly, as David; yet even in these cases, these poor creatures are not shut up.Jer. 3. v. 1. There is a way out for such sinners. A woman that hath done wrong to her husband, can not come back againe; the land would be greatly polluted to have such a one pardo­ned; the Adulteress is to dye;ver. 22. but you have committed fornication with many lovers, yet returne againe to me, saith the Lord: I can receive when none in the like case, would or can receive; I can do that which none else can do, Returne ye back­sliding Children, I will heale your backsli­dings. Ye backsliding Children, I will not plague you for your backslidings but will heale them;1 Sa. 12. v. 20.21.22. the people had sadly sinned, in rejecting God to be their King, God thunders upon them, frights them with raigne in harvest, the people were con­vinced of their sin, saw the justice of God directly against them, what is now to be done? is there any remedy left for such sinners? is there any way for such sinners to come off? is there any way but going on in rebellion? and standing out in the way as long as they could? or sitting down in despaire, waiting for inevitable de­struction? yea, there is another way. For all you had done this wickednesse, yet turn not aside from following the Lord, for then you shall follow after vaine things, which can [Page 17]not profit, for the Lord will not forsake his peo­ple. The Father will own his Child yet, if he would come in, only fear the Lord and serve him, &c. and all this evill may be done away; you may yet come off: though the matter be very bad, yet there is hope still for such as you. David is convinced plainly and particularly of a very great and foul Miscarriage: he confesses, I have sin­ned, I have done very foolishly. Ay,2 Sam. 12.13. but saies Nathan, There is hopes still to come off, The Lord hath done away thy sin; Thou shalt not die. In this difficult case of greater, or lesser falling back, there is a way left to come off in.

3. In the case of Darkness, a Soul is in trouble, the Lord with-draws his favour; nay, may make positive expressions of In­dignation against the Soul, and when the Lord makes trouble, who can give quietness? Job 34.29. onely yet there is hope, that he himselfe will make peace again; and a Soul in this dark condition is not to be without hopes: David puts it to the question, whether, and saies, God will be gracious no more, yet after he saies,Psal 77 9.10. This is my infir­mity, there is hope in the thing. Let him that walks in darkness and hath no light, Isa. 50.10. yet trust in the Lord, and stay himself upon his God. There is hopes of such a Creatures re­viving again, the Case is hard, but not desperate.

CAP. III.

The Nature of the Sinners Hope, as his Priviledge and Duty, truly stated.

2. HOw far, or in what sense is this to be understood, that sinners in such cases as these, should yet take notice of, and cherish their hopes? In this we shall, by the way, endeavour to set out, how far we should give way to trouble in case of sin, in our daily course, and how far we must avoid it. How near we may come to consterna­tion in such cases, and how far, or where­in we must fly from it.

1. How it is not to be understood? We must in these cases hope, yet,

1. Not so, as not to see, and confess our sin, we are not so to clap on the Plaister, as to hide, instead of healing the Sore, the Sore must be opened and searched, before the Plaister be laid on. This else were a way to cover, rather then cure the sin: He that covereth his sin cannot prosper; Prov. 28.23. but he that confesseth and forsaketh shall find mercy. David while he kept silence, would have hidden his sin, he was in sad distress of [Page 19]Soul, but when he resolved to acknowledge his transgression, then he found ease. It is a weary restless condition of Soul, that any man can look for, notwithstanding all the hopes, if he yet hide his sin.

2. Not so, as not to be under a sense of Gods displeasure, for what we have done; this hope is not to be so fomented, as to make a man think, that God is not displea­sed with what we have done; though there may be hope, he may be again pa­cified: we are to look at God under con­viction of sin, as placable, yet as provoked at it. It is not to hope that God is not angry, but that his anger may be turned a­way again. David had contrived and car­ried on his wickedness; but thus it con­cludes, The thing that David had done dis­pleased the Lord: 2 Sam. 11. ult. the Lord was really of­fended at it. Jehosophat, the Lord would pardon him, yet there was wrath out against him for what he had done. 2 Chron. 19.2. We are to hope, yet not so, as to force kindness from God upon our selves, to fancy that God looks over our miscarriages, without any distast of them, to fancy, that such things as these shall never be lookt after, as the profane Athiest that saies,Psal. 10. Tush, the Almighty re­gards not, he will not require it. Who ever do thus, it is not such a hope that God hath left them; not such an Antinomian fancy, to think, that God loves us so [Page 20]fondly, as to love us in the very act of sin, in our very wickedness. This is not Faith, we ought not to hope thus, which is be­sides all reason and Scripture grounds: there may be hope, yet displeasure too.

3. Not so to hope, As not to be ashamed truly before God, for what we have done: it is Impudence in us to look upon God as confidently, as if we had done nothing amiss; this setting a Face upon our sins, as if we had not offended at all. Ezra was ashamed and confounded, and could not stand before the Lord; Ezra 9. ult Could not look God in the face, because of that they had done. Shecaniah doth not propose these hopes to take off the shame that was due to them for sin. We are not to hope so as not to be ashamed:Jer. 6 15. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush. This was a great Complaint, and God threa­tens them for it; Therefore they shall fall among them that fall.Jer. 2.26. As a Thief is asha­med, so is the House of Israel ashamed: As a man reputed to be honest, & is catcht stea­ling, is ill abasht; or one that hath used stealing, and is catcht so doing, is made to carry his stoln Goods back again in his hand, is fearfully ashamed of it. So is a Sinner that is apprehended by the Spirit of God, with his sin upon him, and so sadly and miserably is to carry in Gods presence [Page 21]because of it, and yet hope too.

4. Not so to hope, As not to be very much humbled and vile in his own Eyes. He is not so to run to his hopes, as to save his due humiliation for what he hath done, to think basely and vilely of himself for his miscarriage: we are apt either to despair in our selves and God too, or else to hope in God and our selves too; whereas we must divide in this case, and hope in God, yet utterly despair in our selves. Oh! upon such a straight, we ought to see the vileness and weakness of our selves herefrom. Oh! this is my base and perverse Spirit? this is my folly and wretchedness, this is that which is the best my heart will bring forth, &c. and yet hope in God.

5. Not so to hope,1 Tim. 1.1. As not to see our ab­solute need to Christ: to hope so in such cases is sinfull hope. The Apostle speaks of Christ Jesus who is our hope. Though sin should not drive us to despair, yet it should drive us to Christ alone to hope in: We are so far to be troubled, as to make sute to our Blastus, to speak a good word for us: Hope, to skip besides, or without Christ to Souls ease, is sad, preposterous, and unchristian hope.

6. Not so to hope, As not to combat and strive to the utmost against the sin: We are not to hope that the sin shall be pardoned, if we still allow it. It is not an hope to [Page 22]let the sin alone: we are not to despair, so neither to hope with the sin still upon us; not to hope, to save us any further la­bour about the business, but to engage to the utmost against our sin, upon the ground of this hope which the Lord hath left us in our difficult case.

But secondly, How is it to be under­stood? We are not in cases of sin to give way to consternation of mind so far; As (1.) in generall.

1. To undo any of the conclusions concern­ing Gods goodness, that are made from Scri­pture grounds. Sin concerns us, but For­giveness belongs to God; what we have done, we ought to be humbled for, but what he will do hereupon doth not con­cern us to determine against. What ever we are, we must leave God as we find him in Scripture; while we bring down our selves, we must not go about to bring down him too: while we truly discover our own badness, we must be carefull we disparage not his Goodness; what ever case we are in,Psal. 86.5 & 103.8. Exod. 34.7 Neh. 9.17. we must still conclude, that God is where he was, A God ready to for­give, a God slow to anger, a God pardoning ini­quity, transgression, and sin. Thou art to say, what thou hast done, that thy sin is great, &c. but to say, it cannot be forgi­ven, this is not left to thee to determine on: what God will do to thee is altoge­ther [Page 23]with him, he is a gracious and a mer­cifull God still.

2. Nor to make any peremptory conclusion about the event and issue of the thing. To say, I shall one day perish by the hand of Saul. To say,1. Sa. 27.1. I am cut off, my hope is perished from the Lord. To say, I cannot be saved; this will bring me to Hell: I am sure I must perish: this is to prevent God. It is not for thee to make Decrees; thou knowest not, what ever thou art at present, what yet God may make thee,Mat. 19.26. and what thou mayst come to before thou diest: With God all things are possible, Sinners ought therefore to be sparing in their finall determinations concerning themselves, for secret things belong to God, And many such things are with him. It is a mercy thou art not in Hell already, and it may be hoped, thou shalt not in the end ever come there.

2. More particularly, We are not to let down our hopes.

1. For a Sinner, upon his Conviction he is to hope, that upon his repentance he may yet find mercy. God hath given forth his Son, That whoever believes in him should not perish, but have everlasting life. 1 Jo 3.16. The vilest Sinner that comes in upon the Pro­clamation of pardon, is bound to believe he shall find acceptance.

2. For the Godly, upon any failing, or sin, they are faln into, or discover in them­selves.

1. They are to hope, so as not to cast down all their evidences of grace in their Souls, rai­sed and duly gathered before, for this one sin; one sin doth not evidence the want of Grace: He that is born of God sinneth not,1 Jo. 3.9. The Seed of God abideth in him. This Seed of God, that bringeth him off, makes him humble and turn to God, abides in him. Thy sin may argue a defect of strong Grace, but not of true Grace.

2. They are Not to conclude against per­swasions of Gods love to them, if ever they had any upon Scripture grounds. I am God, I change not. God doth not cast off for every Offence:Mar. 3.6. 1 Sam. 12.21. God will not forsake his People, for his great Names sake; because it hath pleased the Lord to make them his People.

3. They are Not to conclude this sin less pardonable then another. God can forgive this, as well as he hath forgiven others, and will do it upon their repentance for it.Psa. 151.1. Forgive my sin for it is great: A great Sin, infinite Mercy can forgive: If we sin, he is not only Mercifull, but just and faithfull, in respect of his Justice so fully satisfied by Christ, and his Truth, of pro­mise whereby he is engaged to forgive us our sins.

CAP. IV.

The Grounds of the Sinners Hopes as before stated.

3. THe Reasons why a Sinner should take notice of, and cherish his hopes in his worst condition.

1. Because of the large footing God hath given for a Sinners hoping in any state almost, R. 1. he can be in by his sin.

1. The first ground is, the Lords disposi­tion and nature of mercy and placableness to­wards a poor Sinner; Which gives him footing for his hope abundantly in any particular case. As,

(1.) From his Name, and Attributes, whereby he hath made himself known to his people. God proclaims his Name to Moses, to be the Lord, the Lord God, the powerfull, the mighty Jehovah,Exod. 34. which ministers comfort, when annexed to his manifestation of himself in this way of mercy. Mercifull, inclined to pity, the sin and misery of his people, ready to re­lieve them in their distress, and not only just to require the due Service, and punish the defaults; Gracious, of an affable con­descending [Page 26]descending nature, not standing upon the distance that he is in, as a great King above all his Creatures; he may be petitioned, sought unto, and prevailed with by his poor Suitors. Long-suffering, that is, not hasty to use severity with the worst of Sinners, usually taking all other waies first with them,1 Tim. 2.4 Willing that all men should repent and come to the knowledge of the truth: Trying many that repent not with much goodness to draw them to it.Rom. 9.22 Enduring with much patience the very Vessells of wrath, before he brings Destruction on them. And one that with his own Children bears abun­dantly, takes them not at the worst in eve­ry thing they do: Suffers their manners in the Wilderness. Can take great Indignities at their hands, and pass them by upon their repentance,Micah. 7.18. and put them up. That passeth by the transgression of his people. If his people want good things, though they deserve them not at his hands, yet he hath Goodness out of which he is ready to supply them: he can satisfie them out of his goodness, he hath made them promises of mercy upon all occasions of their sin and repentance. And he is a God of truth: He holds himself, though no Debtor to us, yet a Debtor to his own good Word to his Servants, and both these in no stinted manner, but he is abundant in them: We cannot need him so far, but his goodness [Page 27]and truth abounds to us: he will multiply his goodness and truth to us upon occasi­on: many have had experience of his mercy, but this exhalts it not to those that come after; He keeps mercy for thousands, not only shews mercy, but reserves mercy for thousands, and not only in some cases, but in all cases he forgives Iniquity, trans­gression, and sin.

Now observe, he proclaims himself by this Name, when the people had finned a great and fearfull sin, in making a Calf in Horeb, when he was highly provoked, Would have destroyed them, had not Moses his chosen stood in the breach, &c. Yet for all this,Ps. 106.23 this great provocation could not make him change his Name; but though he de­clares his resolution to visit for obstinate sin, yet he will, for all that, be known by no name but this, in respect of the truly penitent.

2. He is described to be slow of anger, Ps. 103.8. not easily provoked: men are soon pro­voked, great men usually expect more pun­ctuall observance then others, and are ea­sily incensed, if they be not observed in e­very circumstance. But God is slow to anger. It were sad for us, if we had such an one of him, so hard to please, so very cri­ticall, so easily moved, as some Children and Servants, have Parents and Masters of us. But God is not so, he would have us [Page 28] slow to wrath, Ja. 1.19. for so should we be Chil­dren of Our Father which is in Heaven, for such a one indeed is he.

3. Not apt to stir up all his anger, upon any enforcing occasion, or provocation. Moses was frighted over the people,Deut. 9.19 when he saw the Lords wrath waxed hot, for he saw nothing but a consuming fire in it for them. But many times he turns his anger away, and puts up some peevish unto­wardness in us:Psa. 78.38. And when he is angry, he doth not stir up all his wrath; it would be sad if he did.

4. Not apt to be long angry, he will not retain his wrath, Ps. 30.5, 6. & 86.5. Isa 57.16. he will not contend with his Creatures, for then the Spirit would fail before him, and the Soul that he hath made. Many of us for no cause can be angry, and heartily angry, and long angry, but if we have just cause of provocation, we rather study how to express our anger, then how to bear the Offence, and few think at all how to proportion our anger so, as to know how they can bear it against whom it is stirred.Ps. 103.14 But he, though provoked, is considering our frame, and remembring not only what he can do against us, and what we have done against him, to pro­voke him to it, but what we are, and what we can undergo, of what he might lay up­on us.

Now who ever they are, that make it [Page 29]their first work to despait in every difficult case, they must needs have other thoughts of God then what these expressions mani­fest of him. If he be such a one, what case is there, but one may have some hopes about it?

2. The second ground is, That full and compleat way of mercy, that he hath found out and set forth for us in Jesus Christ. He is one, not only with whom,Mat. 3. ult. but in whom he is well pleased: well pleased with all that have interest in him. He is every way such an high Priest as became us. Heb. 7.26. Col. 1.19. Jo. 6.37. Heb. 2.17.18. In him all fulness dwells; he is one, that the Father will in no wise cast out: Those that come to him in his Name. He is not one that cannot be touched with a feeling of our Infir­mities. He hath been in the flesh, and so knows what it is to be a man; though he knows not what it is to sin, yet he knows what it is to be tempted to it, and what it is to bear the weight and burthen of it. He knows the company we live with in the world, in the mids of Men and Devills, as Luther phrased it. And so being a man for us, we may look upon the Deity as bles­sedly accessible hereby, and know that he hath pity and tender respect for our nature and kind.

The third ground,Isa. 55.1. Rev. 22.17. Jo. 7 37. The universall tender of mercy, who ever will, let him come. The great day of the Feast, when most people [Page 30]was there, he makes the Proclamation, That who ever is a thirst, may come to him and drink. Hence (as one saies) He was born in an Inn, not in a private House, and crucified out of the City, and not within Jerusalem, because the business and benefit of his Birth and Death was not of private concernment, not to be confined to one place, or one people: the Gospel is to be preached to every Crea­ture. Mat. 16.16. Isa. 55.1.

The fourth ground, The freeness of this tender, Come and buy, and he that hath no mony come: I can but have nothing; the worst Chapman that can come to the Market, can be but he that hath neither mo­ney, nor price; and yet such as these may speed well, and go home best provided. They that come hither must have nothing: thou art but in the poor condition before­hand, that every man must be reduced to, that closes with Christ; None ever had him that deserved him, and thou art but undeserving.

The fifth ground, That nothing is required at our hands, but the same is promised unto us. I may come to Christ for the Condition, and upon that Condition for Pardon: the nature of the Covenant is wonderfull; he hath promised to perform both parts,Jer. 31.31.32. & 24.7. & 32.39.40. there is nothing I can find at any time, that may incapacitate me, or hinder me [Page 31]for comfort; but before I cast off my hopes, I may see that very thing promised that is required: and sure this well consi­dered, doth wonderfully fit a poor Chri­stians turn upon many pinches, that other­wise he should be at a loss in about his comfort. We cannot apply Christ but upon condition, but blessed be God, we are not to find the Condition in our selves, or at our own proper cost (which would ne­ver be done) but we are readily directed, where to have it. If I cannot challenge Christ to be mine for want of an Interest, I may go to him for an Interest. If I cannot apply him for want of Faith or Repen­tance, or any other Grace, I may go to him for Faith and Repentance, and that Grace; so that still I have something else fair before me to do, then presently to de­spair, when any such straight is upon me.

2. We are to hope,R. 2. Ja. 1.20. For consternation doth no good, this like the wrath of man worketh not the righteousness of God. Thou thinkest when thou hast escaped thy un­reasonable presumption, thou canst not be too low, nor low enough, and that it is thy duty to cast down thy self. There is a Mean of hope between these, which is thy duty; to despair for sin is sin, and to give way to trouble to the utter dejection of a mans heart before God, is to give way to a sin: you think you do but bring down [Page 32]self hereby, but beware You take not God down with you; this despair brings God no honour, hinders thy doing, makes thee useless, nay, directly reflects upon God, in that thou hast such hard thoughts of him, and actest against his express will and pleasure. It is the Command of God, that you should believe in his Son, 1 Jo. 3.23. that you should believe what God hath graciously revea­led, that there is mercy with him, and par­don to be had from him upon repentance. Many in this case count that a duty wch is no small sin, extoll Gods mercy as high as you can, and you glorifie him thereby: so be it, you conclude right of the Subject of it; Viz. That you set not up mercy with allowance of sin in your self, and bring self as low as you can, and it is a like good, so be it, thou include not Gods mercy in the thing, to bring that lower then thee.

3.R. 3. This hope will facilitate thy repentance, and reformation. There is mercy with thee that thou mayst be feared: Men would not ingeniously nor filially fear thee, if thy mercy did not give them hopes. The Assy­rians might rather have studied to have ral­lied their broken Forces against Israel, then have submitted, if they had not known the Kings of Israel to be mercifull Kings. Ps. 103.3. 1 Kin. 20.31. Jer. 2.25. Thou sayst there is no hope, I have followed after o­ther Lovers, and after them I will go. I am like, it seems, to be destroyed, past cure, [Page 33]past care: I cannot get off, therefore I will do as I do. Endeavours languish where there is no hope.1 Cor. 9.10. He that ploweth ploweth in hope; or else the sharpness of the season and the hardness of the labour would make him sit still. Hanun, that had so villainous­ly entreated David's Messengers,2 Sa. 10.6. saw he had done so vilely, that his Action stank in the Nostrills of Israel, and all his Neigh­bours, that he had no way but to prepare for War: So sinners, when they look up­on their state as desperate, they are likeli­est to go on, as if they were tied to make it out, and to stand, or fall by it. Themisto­cles would at any time make his Enemy a Bridge of Gold to fly away upon, rather then force them to fight. When a sinner sees no hope of quarter, he hath much ado to yield to be slain, but rather being de­sperate, if he be without hopes of life, he will sell his life as dear as he can. A Soldier in the Army, that had a mortall Disease upon him, was observed to look like death, and yet to fight most valiantly, the Emperour took him for his Valour, and had his distemper searched into, and he became cured: After this, he was not ob­served to be so daring and venturous, as before; The Emperour asked him the rea­son, he said, Before he lookt upon himself as a dying man, and therefore mattered not to have been killed, but now his Dis­ease [Page 34]was cured, he would take more care, for he had a life to save now, as well as another. So when sinners think they have done that already, that cannot be forgiven, that must necessarily ruine them without redemption; it rather makes them more desperate in the charges and on-set in their courses, but if once they see hopes of life dawn, they will not be so prodigall of their Souls, because they think they may escape, as well as another. God hath for the same reason made you way enough to come off upon, golden Bridges to retreat on, which may put life into your resolu­tions for a sparing course in sin, and to come off by repentance. Thy repentance would strengthen thy Hopes, thy Hopes draw on thy Repentance.

4.R 4. Not to hope, or to despaire, though in these streights about sin, is so purely fleshly and carnall, savouring of that emnity that is naturally in our hearts against God, as we would little think. Rank flesh it is, as can be.

1. Thou hast sinned, and thou knowest thou hast cause to think ill of thy self, and thou art loath to think so well of God, as that he is notwithstanding ready to pardon. A­mong Men usually we see a want of Grace in men that do wrong, and so as much want of Grace in others, that they cannot suffer it: and so the Party offending wat­ches [Page 35]to cover his own vileness in affront­ing, by the others fury and impatience up­on the reception of it. And so thou know­est thy self to have done basely, and thou art loath to aggravate thy sin so far, as to think thou hast sinned against a God that is ready to pardon. Thou wouldst either trample upon patience, or deny it;Rom. 2.3. Not knowing that the goodness of God leadeth thee to repentance. Oh! to see God so ready to forgive, and thou so ready to sin: thou so easily to forget him, and he so hardly for­getting thee; thou so treacherous, and he so gracious: Oh! how unlike are God and we? how might it break thy heart to consider it? But we are apt to study to disparage, at least, we would not honour, the party we injure.

2. Thou art hath to be so beholden to him, as to think of hopes of pardon; hope implies present need and poverty: thou art loath to submit, and standest rather on thy justification, wouldst fain come off up­on another score, then that of a pardon on thy knees: men are very loath to submit to free Grace, no small matter to have that inward sense of wretchedness, as rea­dily to run out after salvation for Gods sake. There is a carnall enmity in the heart a­gainst Christs soveraignty, thou wouldst not be Conquered, but stand for thy Native Priviledge; truly loath to stoop so low [Page 36]as to take a pardon at his hands. And is not this sin of an high nature? Is this a temper to be indulged? there is the high­est pride in despair that looks so low.

3. This dispair is pure Carnality; for thou oft doubtest at the promise, when in truth thou stumblest at the Condition: thou hadst rather despair then repent; thou thinkest God will not pardon, because thou hast a mind still to sin: thus wouldst thou make thy choice a necessity, to delight thy self in thy course, and cast the blame of it other-where. Thou sayst, there is no hope, Jer. 2.25. when in truth thou hast no mind. There is no hope, and why no hope? For I have followed after other Lovers, and after them I will go. I have no hope in this way, because I am resolved another, that's the true reason of it. Who is apt to think there is any hope in altering, in a business he hath a mind to be as it is? Obedience is the thing we stick at, we have under­neath a love to sin, and so would cover it, with this pretence, that there is no hope, if we should repent. Men that would clear their sincerity in their troubles, might do well to lay aside their sin in the first place, and after to get hopes as they can: but many times persons cry out of their hopeless condition, when secretly they hug their sin still. God sayes, Turn yee, Ezek. 18. turn yee, why will yee die? It is not an­swered [Page 37]again, we must die, therefore why should we turn? No, you are resolved to live in your sin, and this despair must be your pretence for so doing; of such a na­ture and savour many times is this our much dejection and consternation in the Soul, such unthought of pride and carnali­ty is cherished and indulged under the no­tion of self-humiliation: but men should cherish their hopes for these reasons.

CAP. V.

The Use of the Observation to the un-converted, tending to the startling of Sinners out of their security.

WE shall endeavour to apply this Observation;

1. To those that are un-converted, and this under a threefold design.

  • 1. To rouse them from their secu­rity.
  • 2. To inform them of the truth of their estate.
  • 3. To perswade them from Impeni­tency.

1. To rouse Sinners from their security. Sinners should take notice of their hopes: now carnall men are not yet come into a capacity of hoping, they least question their estate of any; they conclude their condition good at first, do not question but it must go well with them: to tell them there are hopes about them, is to make them worse then they were, to put a doubt in that, wherein hitherto they have made none at all: to tell you, it is not impossible, but you may go to Heaven, there may be hopes, &c. it is uncouth to you; you wonder we do not peremptorily conclude on the business: like a man that is not sen­sible of his sickness, and the Physitian tels him, that he may happen recover: you doubt your salvation least of all, but let me tell you, if there be hopes of you, that is all: we would by this Doctrine raise up some mens hopes, so we must take down others confidence: I would all that are a­bove it were brought down to good hopes; so be it, all that are below it, were but brought up so far. And therefore to startle such as you are; take notice that for that great and dreadfull case of your eternall Salvation, hopes are all: but there is a world of danger.

1. If you knew but what is in you, you would see that hope was fair for one in your condition. Alas, there is enough [Page 39]done, if you never do more, to make thee miserable at this very present, if God do but open thine eyes: poor Creature! thou art busie healing thy self out to fin, but God looks on thee all the while; but if God let thee but see, that he hath looked on, how would thy present condition af­fright thee? This witness would make thee, Job 24.7. as in the terrour of the shadow of death: If God did but take up thy lying, swearing, Sabbath-breaking, the neglect of the last Duty, and one of these sins set on by the Spirit of God, would put thee into fear sufficient, and it would be well, if the fin that at present is too little to repent of, be not presently too great in thy eyes to be forgiven, when ever God sets thy sin in order, Ps. 50.21. there will fearfull matter enough be found against thee, to make thee stoop, and be beholden dearly to a little hope. Alas, take carnall hearts in the wholes, and there is nothing between them and the greatest terrour imaginable but a little blindness and ignorance of their mise­rable condition. If you did but see your selves just as you are, it is well if you could hope; assure your selves the root of terrour and anguish is in you, and that some are troubled, it is not because their conditions are not so good as yours, but their Consciences are more tender, and they cannot swallow a bad and fearfull [Page 40]state as you can: the matter of all terrour is ready with thee, thou artready charged, it is but Gods priming, and putting fire to, and thou needs not stir a foot to fetch in misery unutterable; all thy mirth may be at an end, there is enough done, nothing but the dropping of a Scale from thine eye and thy Flames are ready about thee.

2. Thou mayst be glad of the news of hope, for at present I may blank thee, thou art not in the way that thou canst possibly be saved in: things are so far out with thee, that there is not yet any shew of a founda­tion layd in thee for any hopes of thee, thou dost not doubt at all of being saved, and I say thou mayst be saved; but let this startle thee towards a change, this way thou art in will never do it, men never went to Heaven this way, it is a Road that will never lead thither, there is nothing done yet that will secure thee from eter­nall ruine:1 Cor. 6.9. be not deceived, what ever such as you may be so mad to think, be it known to you, you cannot inherit the Kingdome of God. If you indulge your selves in known sin, this way will put you besides all hopes.Jo. 3.36. He that believeth not; that is, is not converted to believe, he needs do no more for falling into wrath, he is born to it already, the wrath of God never removes from over that person, his estate is of wrath: The wrath of God abideth on [Page 41]him; Rom. 1.18 the wrath of God is revealed from Hea­ven against all unrighteousness of men. It is not confidence of your condition that will make it good; sure that man hath no rea­son to sit still, or to think he hath nothing to do, when he hath yet nothing done to­wards his salvation, and the way wherein he is will be his ruine; thou hopest fairly for Heaven, when thou art in the way that never any went to Heaven in.

3. Thou mayst soon be at thy Journeys end, and at thy reckoning, to make use of all the hope thou hast; there may be but a step (for ought thou knowest) between thee, and death. Alas,1 Sa. 20.3. it is but getting a Cold, and falling sick, and dying, and then thou comst to tryall, for all the things done in the flesh. It may take thee with a did­dering and shaking, and thou mayst (for any thing any body can tell) begin to shake for Hell. Oh! thou that art at peace, and dwellest at ease, how soon may thy misery come armed upon thee? Thou despisest so low a rate as hope: why? A­las! if God set but Death before thee, thou wilt see thy self be-set as the Benjamites; Thou knowest not that evill was neer thee, Jud. 20.34 and behold, thou art be-set on all sides; an ill life behind thee, and Hell before thee. Oh! what will become of thee? For the wicked man God hath whet his Sword, he hath bent his Bow, made all ready. Psal. 111. Thou mayst [Page 42]not yet be strucken: The Bird yet alive, but fire ready to strike. Alas, it is but Gods putting in any of the Creatures into the Writ, to be his Officer, to Arrest thee and to cast thee into prison, and verily thou shalt not come out thence, till thou hast payd the utmost Farthing; and that will never be, if you ever be so miserable, as to make the Experiment of it: therefore thou hast cause to startle, thy death may be neer, and thy Death may prove thy Hell.

4. There is but one way in all the world for thee to come off upon, and that a very narrow one; you do not think your condition so dangerous, that you are within one, by many pleas, for your salvation: but so it is, that if Conversion help not, you are sure for escaping, you are undone for ever, thou art upon a narrow point, if thou couldst see it. It is Gods Record, that he giveth eternall life, 1 Jo. 5.11, 12. and this life is in his Son. No other way but by Christ to have eter­nall life: Sure you must many of you, ei­ther find many waies to Heaven and Hap­piness, or else you must tremble to think your selves out of this way, when there is none but this one.

Weigh these things well, and see whe­ther here be not cause for you to tremble, and if that a message of hope would not do well.

CAP. VI.

Further tending to enform severall sorts of Sinners, especially of the dangerousness of their pre­sent station; how little Hopes, and upon what terms only, there are any hopes, of sundry sorts of Men.

2. THis may inform you of the truth about your Estate and Condition; we may tell you,

  • 1. Of some Conditions that are very and much more dangerous then others.
  • 2. Of some that are very hopeless a­bove others.
  • 3. What our hopes are of any of you.

1. Of some Conditions that are very dangerous, and less hopefull. Oh! there is little hopes, and therefore beware of these Sinners estates, fly from the Tents of these men. Num. 16.26.

1. Of an old Sinner, such are rarely con­verted, sin rivetted, and twice natured to them: such as these are many times very ignorant, and deeply conceited of their [Page 44]wisdome, and their parts decayed, and so out of a capacity of attaining saving know­ledge; old men are hardly turned, rarely born again: to take Nicodemus his doubt literally, Can a man be born again when he is old? Jo 3.4. God knows it seldome comes to pass, Oh, therefore look to it in your young time, this is the sowing time, this is the best season:Prov. 10.5 little hopes of an old Sin­ner.

2. Of a worldly Professor. Oh, much dan­ger of such a one, the world holds their heart from Christ, and their Profession keeps convictions of their hearts, the World steals the Soul for Hell, and Pro­fession keeps the Watch, that the Theft is un-discovered till all be lost, the World is enough to damn thee, and thy Profession enough to secure thee in the way of dam­nation; the World satisfies thy Lust, and Profession thy Conscience, and so thou art most certainly bound for destruction, if God do not by strong hand fetch thee out. Our Saviour saies,Mat. 19.23. How hard is it for a rich man to enter into Heaven? Easie for a rich man to profess Religion, but hard for him savingly to be religious; easie for him to do nothing so well, as to post to Hell and destruction. Oh, look to it all of you, this, by this hath many faln, secretly and surely stoln their ruine: it is the most qui­et, secure, sweet, triumphing sure way to [Page 45]Hell that a man can go. As Mr. Bradford said of Martyrdome for Heaven, so I may say of Worldliness under Profession, if there be a way to Hell on Horse-back, this is it: If thou have taken up Profession, and yet in heart lovest the World, thy Condi­tion is very dangerous; when the Word and Ministry would come to heal thee, thou salvest thy self by thy Profession, and wilt not be the carnall man, when such a one is spoken to, and yet lovest the World carnally and damnably, and wilt ruine thy self this way. And thus covertly keepest thy heart wicked, to go to Hell with them when thou diest.

3. Of an Apostate Heretick. Oh, such as these are hardly saved, if saved at all,1 Cor. 3.15. yet so as by fire; a stick that is in the fire may escape with scortching, if catched before kindled. They are many of them given up to strong delusions, 2 Thes. 2.11, 12. to the efficacy of Delusions, that they may believe Lyes, and all this in the end to be damned. These poor Wretches if saved at all, we save them with fear, as plucking them out of the fire, Hell-fire being ready to kindle on them, by the light of which they seem to walk, while they are here. O! fly the Tents of these wicked men, whose state is so dangerous.

4. Of a Death-bed Penitent. Oh! this state is very hazardous, men then to have [Page 46]all their work to do, and undo, when they are unfit to do any thing, and can have so little certainty of their own reality in any thing they profess, then to desire to do. A man may in fear of Death seem to cast a­way his sin,Instructions to afflicted Conscien­ces. and think verily himself he doth do it, and yet if he recover, be as ready to take it up as ever, which eviden­ces the little hold a man can have of his own heart at such a time. Mr. Bolton tels of a Thief that was condemned, and seem­ed so penitent while under the Sentence of Death, that some, out of hopes of his reall Conversion, beg'd his life: and this man was within two years after Executed for stealing again. These Experiences make us very little satisfied in any professions of Repentance at Death, after a grosly wick­ed Life; God may honour himself by your acknowledgment of him, and choosing to die in his way, and our Charity is bound up, and we leave you, not determining of your case, but our Charity will not certi­fie for you, to make good your entrance into life, you may be judged for all this according to your life, and be eternally undone: It is good repenting therefore, when a man knows what he doth, what he himself means, which on a sick Bed one cannot do. It is poor going for any man into another World, with that prepara­tion only, that a sick Bed can furnish him with.

2. Yet there be some Conditions, not only less hopefull then others, but quite in a manner hopeless.

1. Of a Professor that turns Persecuter. Oh, this is very high, when men leave God and revolt to the other side; it is no mean wickedness will serve their turn, as the Phi­listims said of David, 1 Sa. 29.4. How shall he recon­cile himself to his Master, but by the heads of these men? So how shall this man be taken to heart in Satans Army, unless he reco­ver his Credit by more open Hostility, then ever he did act in before. No Turk so bad as the Renegado Christian, and surely this is such an high Indignity to Christ, and the Spirit of Grace: this is such a de­spight, such a trampling under foot the pre­cious blood of the Covenant, that such a one seldome or never recovers. A Back-slider may return, but then he stops there: but a Back-sliding Persecutor he goes so far the other way, that there is scarce any room for him to turn on. Mr. Latimer tells of one in his time that despaired, that had once been a Professor; and after mocked at the Truth, judging that he had sin'd a­gainst the Holy-ghost, and how he bad him go home to his Prayers, and he would to his Study; and another day tell him what he thought: For (saies he) I un­derstood it well enough, but could not well declare it, but I will bungle at it as [Page 48]well as I can: and so he answered, and after asserted in the case: that Privilegium paucorum non destruit regulam universalem; This man (saies he) I knew that repen­ted, and many to have done as he did; and yet never a one returned but he. We would endeavour to find a Door open for such to get out at, if they got repentance; but usually such engage so far, that they come hardly to repent. A Persecuter at first hand may be converted, but one of these God seldome gives repentance to, that he may turn again: and this is but too common a thing, which I mention, to make men tremble that are secure and careless, as too many are; that at first, when (it may be) they were low in the World, they professed Religion, but when gotten a little great and rich, they begin to slight their Profession, and stick not to mock and scoff at the best people, though (it may be) under the notion of such a Party, dissenting from the worser sort in some Disciplinary Controversle, but this will not excuse their hatred and affront to Religion it self, and men may soon engage further, then they can easily come off in such a desperate course: and therefore let them that have professed, beware what they do, they bring an evill report upon Religion, they advance the Devils King­dome, they harden many to their ruine, [Page 49]and fearfully bar out their own repen­tance: If you do go off, beware to take heed how far you go: of all kind of Sinners beware of being a Persecuter, and of all Persecuters, let the Apostate Persecuter look about him.

2. A man that forsakes the publick Ordi­nances, prophanely, or otherwise, there is little or no hopes of: the Ordinances are the Means, which God doth ordinarily use to make men better by; and therefore this is a sin of an high nature, because it is a­gainst the Means of being changed. This made Mr. Latimer say, Come to Church if it be but to sleep there, for God may take thee napping; the Minister may awake thee, if there, and God may together with it awaken thy Soul: if you lye in Christs way, there is hopes; if you be about the Pool, though you cannot get in, yet you may be healed: but when men go quite out of all high waies, their Conditions are heavily markt out for dangerous. Alas! it is some more then ordinary service and security the Devill designs from you, if he prevail upon you this way, to get you care­less of Ordinances, and to get a trick of idling at home on the Sabbath day. If men be wicked, yet if they go to the publick Ordinances, the Devill is not so sure of a­ny of them: a word set on by Preaching, may drive him out of possession of the ve­ry [Page 50]worst of you; and therefore when he designs to have some more then ordinary security of you, that you shall be true to his service, and be his for ever, never to over-run his Colours, he would break you off from Ordinances, and then he needs look no more after you, unless it be to set you on some eminent Piece of Work for him, which only such a one is fit for. He may have hopes of many that go to Church; that he shall light of a good share of them, but this puts him to pains, and he is oft made to be-stir himself, since the Ordinances of God make Batteries on his Holds, and he is lyable to be turned at e­very Sermon, out of some heart, and Sinners by long Sieges may be forced to yield: but when he knows he hath a strong Garrison within, and hath removed them from all Leagures, he may leave that Soul, and find it at any time safe e­nough to him.

We in Christs behalf, what Promises soever any make to us, can have no secu­rity of you, if you keep still in loose and bad Company: No more can he have hold of any for Hell, as long as still they are frequenting Publick Ordinances.

And those that do thus, he doth not on­ly design to be sure of them, but he in­tends some more then ordinary Service from them; these men are like to serve [Page 51]him in any thing he puts upon them, they keep out of the way of having any thing to hinder them. What is there to hinder the vilest thought of taking place? of Corruption rising to an height in the heart? go to the Church and some word may meet it, and give check to it, that if men be wicked, yet they cannot afford to be so very wicked: but when he hath you out of the noise, of the word, no Voyce be­hind you, to tell you of another way, you know not what wickedness you shall stop at. Thus have I heard of, and known some, that have ended their daies on the Gallows, that have confessed, that the first step towards that Ignominious Death, hath been their Sabbath-breaking. When men dare turn their backs on Gods Ordi­nances, and sit at home, it is hard to think what Meditations they may have at home; nay, what for vileness and wretchedness may they not have? Sure Satan hath a design to take you from Gods teaching, that he may have you in secret, and on Gods own Day, to teach you wholly at home. If idling at home be thy Sabbath­daies work, no marvail, if Thieving, Whore­dome, and what not be thy Sabbath-daies Me­ditations? Alas! it is not a matter of Cloaths.

1.Ja. 2.1.2, 3 4, 5. God hath enjoyned us not to be par­tiall in our selves, and to judge after evill [Page 52]Thoughts; a poor man in vile Rayment, in case of Contest, is not to be under-va­lued, but to be equally administred to in a way of Justice, as the rich man in costly Apparell, with his Gold Ring on his Fin­ger, and if you come into these Assemblies, much more, we shall be as glad to see you as greater men, and as much desire the Salvation of your Souls.

2. Sure it is a greater shame to stay at home needlesly, then to appear at Church in the poorest Rayment.

3. The Divell will venture to teach you in Rags.

4. And besides, see what a Design the Divell hath carried on against you: it may be, you have been of better fashion a­mong your Neighbours, and you have drunk your selves out of your Cloaths, your former going to Church hath not hindred your loose living, and now he hath brought you to beggery, and so ashamed to go to Church at all, and now he may do what he will with you.

5. But when you come to die, and find the want of what you should die with, and this upon your Consciences, that you neg­lected the means of getting it, what a rage will this leave you in?

6. And besides all this, the Damned in Hell, if they might have leave to come to the Ordinances, would make it no matter [Page 53]of Cloaths; they would be glad to hear a Sermon for the good of their Soules, though in the poorest Cloaths that ever man wore.

But men that do thus, there is the least hopes possibly of them of any again. And those that leave the publick Ordinances out of Conscience, their Condition is no better, they are to lead the Divels Van, they are gone through Profession to the Divels Camp on the other side. They frame mischief by a Law: They forsake Assemblies, and justifie it, and doubly af­front the Ordinance of Christ; and these are more unlike to return to the Assem­blies again, and as sure as any, to feel the damning effects of their neglect of them. This for those that are very hopeless.

But thirdly, We may shew, what our hopes are of any of you, that are yet vile and live in sin: Why, truly we may, to affect your hearts with it, open our very hearts to you about your Estate; As indeed it were but reasonable, that you should ask your Ministers advice about your Condi­tion; you are not apt to trust your Assu­rance for your Estates, without the advice of your Lawyer: For your bodily Health, you are willing to ask the Physitian, and and very earnestly sometimes desire him to tell you, what he thinks of you, both because you judge the matter is Impor­tant [Page 54]and that their skill in the business is rather to be trusted then yours, since better verst in it: and how comes it, that the Mi­nister is so seldome Consulted with in the case of the immortall Soul? is it because the matter is of less Concernment, or you have skill enough to judge your selves? Or that Ministers are to no man­ner of purpose? As for the use that a great many make of them, they were the need­lessest Officers that ever were set on foot) or intruth, is it because you least matter this business of any? But we may in faithful­ness tell you, what our thoughts are of you Gratis: Sure we may say of the very vile­lest that hear us, there is hopes; and we tell you in our God, we have hopes of you, of the vilest Drunkard, unclean, prophane person in the Congregation; thus far it may be it pleaseth you, and we shall en­deavour your profit, as much in what we shall say further. We have some kind of hopes about you, whilst we consider.

1. That it is out of ignorance, that any of you do as you do, if you knew what you did, you would close with Christ presently. The God of this World blinds your eyes, 2 Cor. 4.4 that the glorious light of the Gospell breaks not in pre­vailingly upon you.

2. That yet we may see a day of the worst of you, God may turn you; There is none of you, that most grieve us at present, but [Page 55]God can make you to seek our Beloved with us: Caut. 6.1. Gal. 1. ult. God can make us glorifie God in you, that you should profess the way, that sometimes you have persecuted: we are thinking sometimes at some of you, that are so zealously set for sin, mad against the people of God, that endeavour so ear­nestly to serve sin, that you are but cutting out an example, what manner of serious Christians you must be, when God turns you. Oh! this will be a rare Motive to put you on, when you come in, to labour more abundantly then all, because you stand out so long, and have done so much the o­ther way. We delight our selves in our God, to think what men you will be, when God works this Change upon you: And all this wickedness is but to cut you out a Copy of high Endeavours in the right way when you return. God can send home One­simus, Ro. 6.20. that he may depart for a season, to return home for ever into Christs posses­sion. This is the worst we wish you, and this we hope in, and it is that which God can by his mighty power work at the tur­ning of his hand; This despised way, God can make any of you a Professor of it, when he pleaseth: And this might by a side-blow in the mean time strike upon your Consciences, if God be pleased to set in with it, what hopes you can have in the way you are in, when our hopes of you is [Page 56]to see you out of it: Ministers, thou maist say, have hopes of me, but not in the way I am in, how dare I then hope in this way? or why should I dare to go on in it, if it be a way I must leave, If I design Salva­tion? The Lord help you and your thoughts herein, for this will verily prove just as we say.

3. This we know of you, that if you re­pent not, God will own his own way, and you must never do well, if you repent not: We know thus far of the worst of You, that if You knew what You did, You would never stand out, and that if God set for it, it is not You that can stand out: and this we have further for our own encou­ragement in respect of the event concern­ing You, whether You will come in, or no, we know not, but this we know, if ever you do well, you must come in: If ever You be saved, You must turn to Christ, we may have Your companie yet in Gods way, as averse as You are; and it must be so, or Your Souls to all eternity must pay for it; and therefore we resolve to stick where we are, knowing that all that will do well, must take the same course, and seek Christ as we do: but for the course You are in, if You intend to perevere in it, there is no hopes for You, if You will not repent and turn to Christ, we will never ask the Lord to shew mercy to You; we will beg re­pentance [Page 57]for You, or we dare not beg mercy, for he will only shew mercy to the Penitent.Psal. 58.5. Be not mercifull to any wick­ed Transgressor: Prayers made by such a one as David, are Prophetick Determina­tions, God will not be mercifull to any wicked Transgressors; Sinners that go on in sin, that will not repent, to give God the Glory, they are sure to reap the fruit of their doings, God will not shew mercy on them. For You in this way to be fa­ved. Consider,

  • 1. It is against Gods truth, God hath declared the contrary, and think whether You have not cast Your matters on a nar­row miserable Point, that you must ei­ther be damned, or the most holy One of Israel make himself a Lyar.
  • 2. It is against his admirable contri­vance, in this way he hath appointed, wherein only Mercy and Justice is recon­ciled: and is it likely, that he will go out of this Glorious way, to save thee in a way of thine own?
  • 3. It is against all reason that men should be saved in a way of their own, that will not be saved in Gods way: Is it reason, that God, or You should appoint a way of Reconcilement? Or doth God so gain by Your Salvation? Or is he sure to lose so by Your ruine? That if he cannot have You up to his terme, he must needs come [Page 58]down to Yours. Oh! my Brethren do not You believe this, venture not Your precious Souls on such desperate sensless Presumptions. And therefore now You see what You are like to trust to, if You would know what hopes there is of You. Why, what do You intend to do? it is at Your own selves:
    Psa. 58.5.
    If you will frame your waies and your doings, to turn to the Lord: There is riches of Mercie to receive You; and great hopes of You; but if You in­tend to persist in the course you are in, speak no more of the business, it is impos­sible. If God can cease to be true, wise, and just, then thou in Impenitencie maist be saved. What! a man be saved in his Impenitencie? do not, Lord do not do it, saies the holie man.

But this shall suffice in the second part of this Use, for the Information of wicked men of their severall dangerous Estates.

CAP. VII.

The truth improved against the im­penitency of wicked men, to per­swade them to come in.

3. LEt this then be improved against your impenitency;Motives. Since there might be Hopes if you repent, be perswa­ded to repent and turne from the sinfull wretched course, that you are in, Oh! leave your sins. Turne ye, turne ye, why will yee dye?

1. Consider what an hopefull condition yours might be, if you would turne.

  • 1. How hopefull in respect of your reconciliation.
  • 2. Of the consequences of it.
  • — Hopes of Reconciliation
  • — Hopes from Reconciliation
  • Hopes of your reconciliation. In that —

1. Christ stands ready to receive you, if you will but come in,Isa. 38.18. Ezek. 33.11. he waiteth to be gra­tious; he will glorifie himselfe to shew mercy: how solemnly he protests! he desires not your death, perswades you to turne, he stretches out his hand all the day long un­to you: his heart is not to be wrought to an inclitation to be friends with you, it is wrought already; he hath been used to desperate cures, such festred sores, to such worthless adventures; he is gratious and ready to forgive, this is a great advan­tage, He stands ready for your comming, there needs no preparing of him, he is al­waies ready, the change is only resting at thee, if thou wouldest be drawne to come.

2. All your former waies may be forgiven un­to you; he will not remember against you your former iniquities, you have gone on in re­bellion thus long, lay down your armes now, all that is past shall be forgotten, he will remember ogainst you your sins no more. Isa. 43.25. Ezek. 33.12. to the 17. If you will come in, your former waies shall not be remembred, the Lord will make no difference between thee and the rest of his subjects, thou shalt not be op­prest with suspitions and jealousies, nor [Page 61]upon every occasion be attached; but shalt have the freedom of another subject Mi­cah. 7, 18, 19.He 1.8.12. I will be mercifull to their un­righteousnesse and their sins and their iniqui­ties will I remember no more, Oh! what a mercy would this be to you, to have all these fearfull scores, cancelled, all these debts payd; which if you come to reckon for your selves, would prove your undo­ings: It is such an opportunity of free­dome, as you may not meet with againe. The Lord is as ready to forget the sins of a convert, as the righteousness of an apostate you shall not be admitted, to have your old services all revived upon every new transgression, but the Lord will par­don all. What a rare thing would this be!Psal. 32.1.2. they that feele the weight of their sins know, how blessed he is, whose iniquities are pardoned, whose sins are covered; that, blessed is the man to whom the Lord imputeth not his sin, and this state if thou wilt come in, may be thine.

3.2 Cor. 5.20. This matter is committed to the mi­nisters to deale in, the office is on purpose to make tenders of mercy and reconcilia­tion by Jesus Christ unto you. We are am­bassadors for God, and we are to entreat you in Christs stead, as though God did beseech you by us, to be reconciled unto God: they are sent on purpose, to drive on the match between Christ and your soules, they have [Page 62]full letters of evidence, what they bind on Earth shall be bound in Heaven, and what they loose on Earth shall be loosed in Heaven: Jo. 20.23. They are men of your own selves, subject to like passions, as your selves are, that are to minister between God and you; who are kept by Christ on purpose in eve­ry place, where his Church is, and it is to looke to your soules, to hear and gather the lambs in their armes, to invite you to come in, and to helpe you in your Christi­an course this is the Ministers, very busi­ness: and by that you may perceive, that God is in earnest in the work he sets them on, and that you might be received if you came in, for otherwise this officer was needless, and our preaching were in vaine. It would do well if some would thinke wel at it, that if their lives can be right, it were to small purpose for God to keepe up his Ministers, as he doth, for such lives are be­sides the councell and designe of the Mi­nistry altogether. But come in to these officers, appoynted on purpose to invite and entertaine you: the cities of refuge were all amongst the Levites still, so Christ is to be found amongst the Ministers, and happy is that poore soule, that hath been pursued by the avenger of bloud, that is gotten among the Levites, but as long as the Levites have a City,Num. 35. there will not be a place of refuge wanting for humbled [Page 63]guilty soules: this for the Hopes of re­conciliation,

2 For the consequents of this reconcili­ation, or hopes from it. Oh! turne, you little thinke what will follow upon it.

First, In respect of others, or the Lati­tude of this reconciliation. Turne and —

1.2 Cor. 6.17.18. The Father will be reconciled unto you Come out of her, touch no uncleane thing, and I will receive you, you shall not want a place if you leave that, nor want a Father if you leave your Fathers house for goodnesse sake. But I will be your Father and you shall be my Sons and Daughters, saith the Lord the Almighty; of Rebells you shal be made the Kings Sons, God will be at peace with you, a friend, nay, a Father to you.

2. The Son will be reconciled, so as to undertake your patronage to be your ad­vocate with the Father: Oh! this is the Jonathan, when the father calls thee in, will love thee (Like David) as his own soule, he will be thy advocate, put his robe on thee; thy pretious saviour surety and bro­ther, and speake a word for thee when thou art away.

3. The spirit will be reconciled, to be thy comforter: Let men keepe Christs commandements, and God will manifest himselfe unto them, nay, Christ and the [Page 64]father will by the spirit come into that man,Joh. 14.21.23. & 26. and make their abode with him. A sa­cred place shall that polluted heart of thine be even a Temple for the Holy Ghost to dwell in.

4.1. Cor. 6.19. The Angells will be reconciled, so as to be friends with you. Some interpret that of reconciling things in Heaven and things on earth, Cameron. Col. 1.19. to be thus, that the Angells are against men while they are sinners, not that sin reacheth them, but because of their perfect conjuction with Christ; and as all that are for the King in a City, are against all that are against him, so the An­gells are against all the Enemies of Christ: but when a soule is converted, then there is joy in Heaven, then they are reconciled: before they stood ready, if God but speake the word, to destroy any notorious sin­ner, but now they are friends with them: The Angells are ministring Spirits to all that are Heirs of salvation; Heb. 1. ult. all that are for Hea­ven, though never so poore, so young ones in this way, the Angells of God care not what service they do for them, and unto them: their Angells called so, because ready to attend on them upon occasion,Mat. 18.11 even on the very littles one; the same Angells, that behold the face of the Father in Heaven, are ready to come forth, and atend on any of these little ones. If you turne, you little thinke, what joy there [Page 65]will be in Heaven about it, and what a Guard of Angels, of the heavenly hoast shal be mmediately setabout you, or frequently be imployed from, and to Heaven, on dispatches for you: Oh! a rare alliance this is.

5. Good Ministers will be reconciled unto you. Alas! while you live as you do, be it known we cannot be friends to our Master and to you too; and therefore know it, that while you live as you do we are not satisfied in you, our hearts cannot be to­wards you, we are not friends with you, we dare not but save our Masters quarrell, however you oblige us, or we carry fairly towards you, you are not the men that we can repose in, or go away from you at any time without regret and sorrow: but if you will turne you will find us your joy­full friends, ready to embrace you, coun­cell you, pray for you, and more hearty towards you, then any relations can be. When Saul was converted, though they were terrified to hear but of his name;Act. 9.17. yet when Ananias understood that he was coming in, it was brother Saul at first word; lay down the enmity of your hearts against Christ and our scruple towards you falls therewith; but otherwise (we care not who knows it) we cannot be towards you as towards other men, while we live. But if you take to Christ, we shall soon [Page 66]take to you, and with bowels of love em­brace you, you may soone have our warm hearts, if we can see you but once brea­thing after Jesus Christ, and it is no small matter to have thy Minister one with thee.Gal. 1.23.24.

6. All good men will be reconciled unto you you shall have their love and friendship: they heard, That he which had persecuted the way, was now a preacher of it; what? did they not take him down? did they not in­deavour to be revenged on him; now he was come into their power, for the inju­ries he had done them? no, but they glori­fied God in him, they rejoyced exceeding­ly that he was thus brought in;Psal. 129.74. if thou turne, The righteous will be glad at heart, when they see thee, thou wilt find more true love amongst the serious professors of re­ligion, then can be found elsewhere. Mr. Dod said he lost one naturall brother for Christ, and he had 200 Gospell brethren and sisters instead of him, and so thou wilt find them ready to receive thee into the heart of them, they will helpe thee with harty councell, their lips will feed thee, Pro. 27.9. & 10.21. thou shalt find thy heart made better and not worse by converse here. When a sinner is converted the lost groat found, the Mi­nisters call in Christians to rejoyce here, as Christ doth the Angells to rejoyce in Heaven: Oh the mercy to be admitted [Page 67]into the affection and society of Gods children! they are men that can helpe you with a prayer, they have interest in Christ, they can speak to the King of Heaven for you, and these stand all ready to enter­taine you, if you would come in; turn your own heart towards the Lord, and you turn at once all the hearts of Gods people towards you as the heart of one man: the hopes of your being converted will satis­fie all the scruples that can be against you in the hearts of any, and they are forth­with ready to receave you.

7. All the Creatures will be reconciled, at present there is enmity between you and them; they grudge to serve you, while you serve not Christ, they groan under your bondage, and take themselves subject to vanity, while subject to you,Ro. 8.20.21. and you out of Christ: they are willing any one of them to enterraine the Office of dispat­ching you, and to bring you to hell, would venture to attach you, but they would have you in; how willingly would the beere choake the drunkard, and the aire poyson the swearer, &c. but now if you come in,Hoa. 2.18. Job. 5.23. they will all be in covenant and league with you. You shall be at agreement with the stones, and Beats and foule of the Aire, all ready to serve thee, and if any of them kill thee, yet they will not bring thee to Hell, if thou be in Christ. This for the [Page 68]latitude of your reconciliation or the con­sequents of it with respect unto others.

But then Secondly, in respect of your selves, if you but come in, great advanta­ges will follow upon this reconciliation. First, here. Secondly, Hereafter. Here, 1. You shall have sweetness in ordinances, which you never had before, by which these so­lemn duties will be made easie and delight­full to you, as also you shall receive that true and solid satisfaction, which hi­ther to you had been estranged from: The next to the comfort of Heaven is the joy of Gods house and ordinances. Oh how sweet can God make his word to a soul! Oh!Psal. 65.4. The man is blessed whom God chooseth and causeth to approach near to God, that he may dwell in Gods house, he shall be abundant­ly satisfied with the goodness of his House, e­ven of his holy Temple; there is the good­nesse of Gods house to delight mens souls in, wherein so much comfort is to be had; and this you shall upon your conversion be admitted unto, you shall now know what it is to be made glad in the House of Prayer, Isa. 56 7. Psal. 4.7.8. and to have that comfort, that passes that Comfort of Corne and Wine and Oyle.

2. You shall have covenant mercies; that is, that which you have, shall come in the tenure of a promise, and not of providence only; your outward good things are like [Page 69]if not to be more, yet to be better then heretofore, of a better kind: these things when they come in love, when they come as tokens of what God will do more for us; when they come as part of the inheritance as having this Motto on them; This till thou commest to Heaven, and Heaven it self annexed, as the upshot of that Mercy, which brings in this unto you; why, this makes outward mercies far more high then before. Isa. 65, 21, 22, 23. Hos. 2, 21. to the end.

3. You shall have ready support under all difficulties, be reconciled and you shall be prayer free, the most admirall convenien­cy for our wilderness travell, that can be thought of: Alas! as you are, you may make much of prosperity, but if ever you be in trouble you know not which way to turn, you are oft in Gods hand, but you know not how to deal with him, to claim the least mercy from him.Jo 9.31. God hea­reth not the Prayers of sinners: but now the reconciled,Isa. 65.24. They are made forthwith free at the throne of Grace. To the Godly, God saith, call on me in the time of trouble and I will deliver thee: but to the Wicked,Psal. 50.15.16. God saith, What hast thou to do to take my Covenant into thy Mouth, &c. Oh what a conveniency is it! that still when any trouble or affliction comes, one may turn aside and find that help in our own clo­set, [Page 70]that all the world cannot afford the like to us: wicked men must abroad and seek their help at second hand, and at many hands, and at last go without it too; when as if thou be reconciled, there is no crosse can befall thee, but thou maist have free recourse to him, that hath the orde­ring of all matters, and maist have help from him in every businesse, and needest no more.

4 Thou maiest have satisfaction to thy hart, whatever comes, godly men have all contracted into one, whatever outward thing they want, they are sure to be satis­fied about it, for they are nearer to the thing then any one else, their God hath the disposing of it, and if they ask it of him if it be good for them he will sooner give it them then any others. Or else 2. they can make shift without it, the fire may as well be put out by withdrawing fuell, as throwing on water, God can withdraw the desire, and it is all one: as if he fulfilled the desire of his people. If God either give him the thing, or give him something more of himself,Psal. 4 6.7 Jer. 16.5. to 9. either will serve his turn. Alas! you, that are at a distance from God, you patch up a content and satisfaction from the creatures, one contributes one part, and another another, but now if one thing be away, one string out of tune, there is then no musick, all the rest can not joyne [Page 71]together to make up the place of that one thing, that is away: Alas! one sick child puts you all into hurries, and imbitters all the other things which you enjoy, and so it will be with you as long as you live as you do. I cannot see how a carnall man can be sure of any content at al, for he must have it out of so many things, and a thou­sand to one some one thing or other is still away: Now turn to God and you may have content, you may be able to part with many things, for your treasure is not in them, though the ship be lost yet your adventure is not in that bottome, you wil lesse matter; your hart will be fixed, Psal. 112.7. trust­ing in the Lord, & so you will not be afraid of evill tidings: if many casualties befall thee yet still thou hast God to delight in, and he can soon give thee (either in another thing, or in himself in the light of his countenance) much more than this is. 2 Chro. 25.9.

Secondly, for advantages for the future, if you would but come in.

1. You should have joy in death, and this, when we come to dye indeed, were worth creeping on our hands and knees all the days of our lives, to have attained ra­ther than to be without it, in the time of need, in the hour of trouble. Wicked men, Alas! death feeds on them like sheep the first born of death will seize upon them; but now they that are reconciled [Page 72]shall come famously off,Psal. 49.10. they are by Christ delivered from death, and him that hath the power of death, who is the Devill; Heb. 2.14 15. and from that bondage which all their life­time they were subject unto through the fear of death; turn to God and death shall com­fort you.

2. You shall have Heaven for your soul; to them that believe eternall life; the o­ther same body is in Heaven already,Joh. 3.15. you come at your conversion to an innumerable company of Angels, Heb. 12. and spirits of just men made perfect; these you are associated to already, and you shall shortly be brought to be with them, for ever to be with the Lord; many turned proselites of the gate among the Jews, Luke. 14.15. because of the excellen­cy of their religion above all other religi­ons in the world for their religions promi­sed nothing for eternity as this did, sure the recompence of reward should fetch you in, many that must never come there would yet count him blessed that might eat bread in the kingdom of God; I am confident you count it happy to be in Heaven, and will you not labour to get thither? To them that by patient waiting and continuance in well doing seek for immortality honour and glory,Mat. 19.19. Ro. 2.7. eternall life, they that look for immortality and glory, and seek it in such a way as by patient continuance in well­doing, they shall have eternall life. Now [Page 73]seriously think of these things which are offered, and think what a deal it is you lose for want of turning, what a world you must part from if you keep your bad heart, Your condition so hopeful, and all frustra­ted by a base heart is very sad. This for the first consideration at large, in respect of the hopes of and from reconciliation, which might induce you to come in.

2. Consider, these hopes all have them not,2. Motive you have the hopes that many have not, and if you be not the better for them, your condition wil prove worse then theirs that never had them, or are not in your present capacity: As

1. The Divels never had any hopes afforded them, they were proceeded against at their fall, clapt under chains of darkness, reser­ved in present to further torment: when God expostulates the business with man for his fall, and reasons it with him, to draw him to repentance, in token of a de­sign of mercy towards him, he proceeds to curse the serpent without any parley with him, and in his absolute sentence and con­clusion of judgment against him, lets fall a promise of the seed of the woman for mans recovery: but delivers this in an ab­solute doom against him. Christ took not on him the nature of Angels, Heb. 2, 16 Dr. Ham mond. he took not hold of that nature, to save it from sink­ing, never tryed them with a conditional [Page 74]tender of mercy, as he hath done the sons of men, no doubt, they would not stick to say if they had but the probability of reception to mercy, which you have, if they had but a saviour given amongst them as you have, they would have been glad of him, and many of them have closed with him with all their hearts on the worst terms immaginable, much more on such as he is offered to you. As some of the fa­thers have told us, that the Devill on a time when this scripture was read et carro factus est, the word was made flesh, that he should smite some Christians, saying, why do ye not worship at this word? for if he had taken on him our nature, we would have worshiped. The moral of it holds, and certainly for you that have this hope, to get besides it, to be in the same condi­tion, that the damned Angels are in, that never had any, is very sad: It is called the fire prepared for the Devil and his Angels, Mat. 25.41 it was primarily ordained for them. It is not fire prepared so properly for man, for they had a mediator provided, and upon fair terms might have escaped; but for you to pertake of the Devils fire, it is but good enough for you, when you wilfully put your selves besides your better capacity, and neglect your hopes, which they never had.

2. Many of the Heathens never had these [Page 75]hopes made known to them; Ephe. 2.12 the heathen while such, before the gospell came a­mong them they were without Hope, and so are they stil, that sit in darkness and in the shadow of death: what hope there is of a Gentiles salvation, that never heard of the gospell, I shall not here discourse of, and I would be loath ours were no o­therwise then theirs is, yet must hold they shall not be proceeded with, in the same manner as Christians shall, Viz. 1. for the contempt and neglect of the gospel which they never had. But certainly, if the mighty works had been done in Tyre and Sidon, in Sodom and Gomorrah, in India and China and Tartary, &c. which have been done in England; London, Lancashire, and Manchester they would have repented long ago, they would embraced Christ and clo­sed with him; verily if you stand out, and are never the better for the Gospel, but lead lives for all this light, which good heathens would be ashamed of, it will be more tolerable for those places at the day of judgment then for you. Oh! they will say, if we had had but one of the days of the sons of men, which you have had, it might have been in our way the salvation of many of our soules; and will you be never the better for this priviledge?

3. The damned in Hell are past their hopes, Alas? their day is now over, as Christ [Page 76]says, the time will come when you shall desire to see one of the daies of the son of man, Luke. 17.22. and you shall not see it; they would give all the world, if they had it, that they might but have one sabaths liberty more one day which they have had here; they would hope to put fair for it, that they might prevent thereby their eternal misery, and it can not now be granted them. Dives would have been glad to have brought his own message if he might as well as to have sent another to his five brethren, to have had so much respite out of torment, but alas! he never moves it as a thing impossible, respite is is past; there is a gulf fixed, and there is now no passing to the hoping side. Oh, Sirs; think at it! will you wilfully make void such a special priviledg, frustrate this capacity you are in, and make your selves, who now have hopes in as bad, nay, a worse condition then they are in, that either never had, or never the knowledg of, or are now past these hopes which you at present have? Oh! look well at it and in the fear of God consider it. This may sery for the second consideration.

3.3. Motive. Psal. 22.20. Consider the concernment of these hopes of yours, the matter is of the weightiest consi­deration, it is the affairs of the soul, deliver my darling my only one, from the power of the Dog, Oh! it is the case of your darling, your only one.Pro. 19.2. If thou be wise thou shalt be wise for thy self, the profit of thy repentance will be [Page 77]thine own, of thy nearest concernment within these few dayes, when a fit of sick­ness will leave thee all in a soul,Mat. 16.26. and if thou scornest, thou alone shalt bear it: this soul of thine must thou go out with will be sure to smart for it; and what is a man profited if he gain the whole world and loose his own soul? or what will you give in exchange for your soul? the matter is of such concernment, that if men would regard any thing they should not neglect this; Alas! it is not any other thing cared for by thee, can repair thy neglect or losse in this: It is not what you secure; if your immortall soul go for it in the end, I wish you may never know the preciousnesse of a soul in the loss of one for any of your own parts.

4. Consider the reasonablenesse of the condition, on which your hopes are offered,4. Motive you may be happy if you do but repent, the Lord will have mercy,Jer. 3.12.13. only acknow­ledge thine iniquity, only repent and turn to God, the Lord is ready to forgive, will not cast off, only fear the Lord and serve him, 1 Sa. 12.23. only be willing to come over to Christ in his ways to be regenerated, to be ruled by Christ, to leave your vain conversati­on to set into a way of holiness. If you close with this you may be saved, now it is as sad to loose such hopes, and as sad to loose them upon such terms, the thing is not more desirable, then the condition reasonable. For

1. It is the way which the Lord likes, he Loveth the righteous,Psal. 11.7. and the righteous Lord loveth righteousnesse, you think, if you leave off sin, and turn serious, there are such men, your companions heretofore in sin, you must never look them in the face. Alas! think at it, and how can you look God in the face in the way you are in? come, stand not on what the rulers do, or great men do, or most men do, not on what is done, but what should be done: whether is better to obey, so to please, God or man, Acts. 4.19. judge yee.

2.Psal. 119.74. & 158 This is the way good men love, the righteous will be glad, when they see you, and they care not for seeing you till you are such. Alas! when they behold the transgressor they are grieved, wo to you for your selves when a good man cannot see you without sorrow, but now if you turn, this way they love, they that have tried both ways they sit down here, and would not for a world live as they have done,Psa. 119.173. and as you do, I have chosen thy Precepts, saies Da­vid.

3. Wicked men confess to this way, the very Devils confess Christ. Alas! there is not one wicked man of many, that dares own his own course in sober sadness; and for religion, what have they to say against it, but that they are all hypocrites; Alas! by this they witnesse that true religion is [Page 79]not to be blamed, they ahve nothing to charge us with in our way, but that we are not serious and through in it: they will it may be, say, such professors are drunk sometimes, &c. All the fault they can find with religious men, is that where­in sometimes any of them are like them­selves; and though wo to those by whom these offences come, yet these very quar­rels will rise up in judgment against them that make them, a scandalous professor is a sad creature, yet we wil not allow him so in the mouth of a man that is scandalous and no profess our at all.

4. It is a way may be owned before any man: you heed not be ashamed of Godliness or a­ny good duty, whoever stands by.Rom. 1.16 I am not a­shamed of the gospel of Christ, as if there were any thing amis in it, you may better do that good duty then they sin,Plutarch whoever they be that look on: as the Philosopher said, that reproved one, whom he sound hiding himself from one that sought him, to have born false witness for him, saies he, dares he aske you to do it, and dare not you deny him? so surely you may set a bet­ter face of your way, than they have cause to set on theirs. It is sin that brings shame and these are waies will bring to shame, and so will repentance never.

5. All dying men are for this way, Ro. 6.21. when men are most themselves, then they are se­riously [Page 80]preferring the way of holiness, you see the statues of our gallants, they are not set up with the instruments of their pleasure about them, but with hands lif­ted up praying, oft with their book before them, or their Bible in their hands, and these are things of likelyest requests at such a time, never man repented on his death bed that he had made too much ado and never any (if sensible) but did sadly re­pent of their waies of sin, this that is re­quired of thee, is that which at death all men desire, and can only with comfort die in, though with many it is then too late to seek for it.

6. It is the work of Heaven, holiness is glory begun, there is no sin in Heaven, and the the happiness of Heaven is,Rev. 22.3. Psal. 1. ult. that there they never sin against God: there his servants alwaies serve him, Alas! for wickedness, it is a worke that will not alwaies last; The way of the ungodly shall perish: Psal. 139. ult. It is work that shall have an end; but for the Godly mans course it is the way everlasting, it is the way that indures for ever, that is begun here and gone on with in Heaven, you all count heaven the happy place, and there is no sin there, Godliness is work of the same kind, though not in the same degree, as the work of Heaven is, this is work you need not break off when you die.

7. That which you are required to leave for Heaven, is that, which if you go on with, the day will come, when you shall not have one friend left to stand by you in that way in all the world, you are advised to leave that for Heaven, which if you stick to it, you will be left desolate with it one day. For

1. God will not look at you. Psal. 1.5 6. sinners can­not stand in the judgement, the Lord know­eth the way of the righteous, (he asserts the godly mans way) but wicked mens waies shal perish from the Lord utterly.

2. Christ will not indure you, he bids such depart from him,Mat. 7.23. he knows them not, they are workers of iniquity; if such, whatever they pretend, away with them, he wil not indure the sight of them; you dare never look God nor Christ in the face in this way, you are in.

3. Angels and good men cannot pity you, they shal triumph in gods justice in your righteous ruine, they cannot afford one drop of water out of Heaven to cool Di­ves his tongue; when miserably tormen­ted in the flame.

4. The Devils wil be against you, they that have been your tempters, will be your tormentors, as much ado as they have made to get you to sin, as forward will they be to hale you to execution for sin, and rather then you should be uncondem­ned, Satan would witness against you for [Page 82]the very sins which he tempted you to: The man that said to Joab, 2 Sa. 18.12. that if he had transgressed the Kings command in the matter of Absolom, even thou thy self would have set thy self against me: so the Devil, that only presses thee to sin now, Alas! he will set himself against thee in that time of reckoning, and it will vex thee to thy heart, to see him so persecuting thee, for the very waies, he enticed thee unto: the very Devils shortly wil be against thee, and it will torment thee to see how thou hast been betrayed by them; the Devil like the hangman, that consents or entices to stealing.

5. Wickedmen thy companions will be a­gainst them. Alas! you have taken sweet council together, you have strengthened one anothers hands in the way that was e­vil, you have turned off from Christ, to sit downe in the bosomes one of another: but the day will come, when ye shall be forsaken one of another. Dives had no mind that his brethren should come to him, when he was in Hel, not as if there was any charitie there; but he knew it would aggravate his torment, to have them come together, both to help his remembrance in the sin they had committed together as also of the mis­chief he had done, by being accessorie to their ruine. And so your intimacie, and [Page 83]love, and sworn brotherhood shall end in this, that you shall curse the time that e­ever you knew one another, and wish you had never seen each others faces. In this eternall fend and hatred will all this love of yours end;Mat. 26.1. you may with Judas think they that set you on work, should bear part of your punishment for it, but they will turn you off; and bid you look to that your self, others may help you to sin, but for the torment, you may look to it your selves, they will be as if you had never known them, when you are in the depth of your adversity (unless it be to torment you with the remembrance of them,) by your sins which lie upon you.

6. Your own hearts will be against you, conscience will then be unmuzled and let loose upon you,Mar. 9 41.46.48. and your heart shall con­demn you, and you shall be forsaken on all hands, this is the worm which your sin hath bred, that shall never dye in that fire that can never be quenched.

Seriously think at it, and that it is for this, you will ruine your hopes; if you would leave this, you might be saved, you may be eternally happy if you will but re­pent, and leave that which never did you good nor never will do, this is all that is required of you, and you may be happy for ever. Let this fourth consideration have its force with you.

5. It will aggravate your misery ano­ther day, when you shall be past hopes, to consider that once there was hopes, and you have thus outstood them: the day will come when you shall be under abso­lute despair, the door altogether shut up­on you, you finallie shut in, and then think how sad it will be, that you shall re­member, that once the door was open, and you stood out,Pro. 1.24. as you did. God now calls and you will not; you shall then call and he will not; he will laugh at your cala­mitie, and mock when your fear comes, when alas! you shall call on the rocks to cover you from the wrath of the Lamb. Oh that you might take warning,Rev. 6.15.16.17. that none of you may in hell lament your desperate condition, when you shall there be past hopes, and shall remember, that this hath been prea­ched to you, that there is hope yet for you, if you would repent; nay, that there you should remember that we this day foretold you, what would befall you, if you still stood out.

CAP. VIII.

The way readied for gross sinners to come over into a condition of Hope.

IF any soul be by all or any of these Motives startled as if these words, that so neerly concern you, should amongst so many fall to the ground and none be mo­ved by them, none be stirred in so great a congregation to look after their soules, I know not what to think it may signifie to­wards us. These sermons though by a worthlesse Instrument, yet as the Lords message will breed something, either the conversion of some, or else some speedy judgement on you for your impenitency, The removall of the Gospell or the like, which the Lord forbid: but (if any (as I ra­ther desire and hope) do think of turning and since it is declared there is hopes if you turn, you think of so doing, and would know how you might partake of those hopes; if you are of the mind, and would know the next way over to a changed state what cours might be taken what is next to be done, that you might set about the work of salvation which you have hither­to neglected, if you would know how to [Page 86]begin, and go on towards a change. Take these directions.

Labour for sufficient knowledge of the prin­ciples of Religion, this is necessarily to be laid, where it is not alreadie, as the first step,Meanes How shall they believe in him of whom they have not heard; and what are they the better for hearing of him, if they get no knowledg by their hearing. My people are destroyed for lack of knowledg. If men be grosly Ignorant of those principles,Hosea. 4.6. which we take for granted in our pressing of duty on them, how should they ever frame to do any thing, Our Gospell is hid to them that are lost, and men can never be in a way to escape, as long as the Gospel remains hid to them.2. Cor. 4.3. There are many were brought up in Ignorance, missed catechizing when they were young (the special time of lear­ning) but it cannot be expected that God should be bound to make abatement to us for our parents neglect towards us, we can­not think to skip learning the principles of Religion, because the fittest time was neg­lected on our part for the attainment of the knowledge of them; If thou art never so old and art ignorant, thou must yet learn or thou canst not be safe. Thou saiest thou art an ignorant bodie, not book lear­ned, wer't never catechized, &c. (beware you do not so by your children as your pa­rents did by you) but alas to all this we [Page 87]can onlie say, why this is your losse, but not your excuse, the more wrong you had done you, but you are not hereby dischar­ged from a necessarie prerequisite if you in­tend salvation. If thou be old Ignorant, thou must learn as old as thou art, Talk not of being too old to be Catechized, if thou needest it thou must have it. Thou art indeed too Old to be thus shameful­ly ignorant, but sure if thou understandest thy danger thou shouldest not be too old to make hast to begin now in what thou art so sadlie cast behind, and hast lost so much time in. To say thou art too old to be instruc­ted, is as good as to say, thou art too old to be saved: For there is no way for salvati­on to those that are grosly Ignorant of the main principles of Christianity, secret things belong to the Lord,Deut. 29.29. but the things that are revealed to us and to our Children. It is observed that this Latter clause in the Heb. is written with some extraordinarie pricks,Aynsw. in loc. which the Jewish wrirers observe to signifie, that extraordinary and necessa­rie care should be taken about the know­ledge of what is revealed, and that whether poor or rich, young or old, care should be taken that the knowledge of revealed things should abound among them, and be transmitted to posteritie. They are re­vealed and do belong to us, and notice must be taken of them by us, Since God [Page 88]in the riches of mercie and his condescenti­on to us hath not kept al things secret from us, and so all to himself as he might have done, but consulting our good hath merci­fully revealed things to us without which we could never be happie, and never but by this revelation have come to the knowledg of; we should not so far neglect this vast pri­viledg as to be ignorant of what we may thus be Instructed in; They belong to us. Our priviledge and dutie is to know the things that are revealed, It is sad that many of you know not what is within you, what sin is, not how full you are of it, and what Christ came for; nor what Ministers work is in the world, and it is impossible you should ever do better if you never know more then you do. Levi did turn many from iniquity, how was that?Mal. 2.6.7. Why the Priests lips keep knowledge and they should seeke knowledge at his mouth, for he is the messenger of the Lord of hosts. Ministers then turn men from sin, when people seeke knowledge at their mouth, when men in­quire of them for the knowledge of the Lord, and do desire and are willing to be instructed by them, we have it in these parts in our hearts, and have proposals of it, to indeavour your personall instruction, for the curing of your bloudie soul-killing ignorance, and one would think the stop should not be in you, if we are willing to put our selves on the paines. If you intend [Page 89]salvation, You will heartilie embrace it for there is no other way to salvation. If a man should have followed a trade, where­in he is gotten behind, and finds he cannot subsist, feeles himself broken and undone, and one comes and tells him, there is such an emploiment men live finely on, there is much gain and little hazard, though some paines, and if he fell into that way, he might recover his ruins, he might supply his necessities, and live plenteously, would he not hearken to it? But then this would be an objection, I know not the mysterie of the trade, I was not an apprentice to it; and know not how to set about it, but if one should tel him that there is such a one would teach him all, instruct him in everie particular, sure if the stick was not in the friend that should doe the courtesie, it should never stick at the partie that needs, but he would gladly imbrace the motion and without delay set upon the matter which so much concerns him. This is the case of many ignorant soules, it is easie for You to see, that in the way You are in You can never subsist, If you saw your own condition you might easilie be aware of it, that this life will never hold, this way will not serve the turn, The way of Sin will undo you, You can never be quiet while You drive this trade, every Sermon will fright you, (as wo to us,) if we speak [Page 90]any comfort to him that goes on in his wicked way, be it knowne to You, it is against our will and besides our commissi­on and intention, if You have any thing from us, in this state You are in to mi­nister comfort unto You. You might fear like a broken tradseman every creature might arrest You for Hell, You are in a sad condition for death, that in these sicklie times, may come within these 3. Or 4, daies. You can never be quiet as long as this life lasts that You live in. O that you might feele your selves utterlie broken of of the trade of sin, that you would go on no longer in it. Well then there is a course will serve you, many live pretiouslie of it, many thrive, (the only thriving trade, the only happie life in the world) and that is the way of holiness, here is all the advan­tage, sweetness, convenience in this way that is immaginable, none ever were ruined or brake of this trade that ever were per­fect Masters of it. There is such a com­mon stock to trade on that it is impossible for thee to fail or break in this. This way would helpe all your old scores, a Christ would supplie all necessities, and lay in blessedly for the time to come. But now may such a poor creature say, I, but I was not born to this priviledge, not brought up to this course, I know not how to frame to it, It is a way I cannot skill of; I be­leive [Page 91]thee. Thou knowest not the manner of the God of the land, 2 Kings. 17. (as the Lions made the Sa­maritanes feele they did not;) well now Ministers are sent on purpose to teach you, they are willing to do it, Offer to doe it, enquire of the Law at their mouth, they are the messengers of the Lord of Hosts, for this very purpose. They say Come unto me I will teach you the fear of the Lord: If any one should be appointed on purpose, to teach all that were broken of other trades, the mysterie of the gainfullest trade in the towne, would it not be counted a great priviledge, and could that Officerwant ei­ther love or custome? Surely This if you knew your need, was a thing to be greatly rejoiced in by You, and we should be glad or be so imploied, and have cause to be glad of the Offer, all sides would be plea­sed, If mens eies were but opened, sure if things were rightly weighed the stick in personall Instruction would not be on the peoples side. But this is your first step, for any of you that are not come yet unto it, you must labour for knowledg. The know­ledge of principles must be had in rich and poor, of all sorts, and Sexes, where sal­vation is expected.

2. Frequent the means diligently. Be di­ligent at them and in them. If you would doe well lie at the poole side still, lie in the way Christ walks in, It is both a good [Page 92]signe and a good meanes of doing well. It is said,Pro. 8.34. Jo. 20.24. when Christ came to his disciples Thomas was not there when he came; and you find, Thomas that could not beleive unless he saw, he was now away when he might have seen, And so he was behind in his Faith, to the rest of the Apostles and all was because Thomas was away when Christ came. The way not to miss of Christ when he comes, is not to be a­way at any time when he could have come. Hanna departed not from the Temple, and David desired that he might dwell in the House of the Lord, Lu. 2.37. Psa. 27.4. not as if there were a­ny Mansions in the Temple for any to live in, but it is only to signisie their constan­cie in attendance on the meanes, they were never away when any good thing was stirring, when any thing was to be done in the Temple and so were as con­stant as if they had dwelt there. It is good to be one of the Temple dwellers, to be a­way from no opportunitie, that thou can­not excuse it to God himself, for it may be thy part may be dealt when thou art away, the Angell may trouble the waters and thou not readie, something that near­ly concerns thee may be likelist to be spo­ken, when thou art away. Some think when a Minister may aime at the curing of a par­ticular soul, or God may direct him to what may be sutable thereunto, that the [Page 93]Devill may know by our notes, or other­wise, and prevent the mans coming to the meanes at that time, when this thing is discoursed of that was so fit for him. How­ever, to make sure, wait upon God at all opportunities; For this is the way thy healing must come, and none knows by what Sermon it must be done. Frequent all op­portunities thou canst possibly for faith, that is a good sure way. Men ought not by the late Acts, to travell on the Sabboth day or do any thing like a breach of those Laws unless their excuse be such as is to be allowed by a Justice of the peace; doe you have a care how you pretend any Excuse for such neglect, that will not be allowed by God himself the royall author of the Law and the searcher of all hearts. And so for opportunities on other daies, redeem time for them, approve thy heart to God that no necessitie but what he will allow be pretended or practised upon to neglect a Sermon at any time, when it might be heard, God may do the more Good at some one Sermon then all: but that may be the Sermon thou maiest be tempted to passe by, and that good may not come by that one, but for thy diligent and consci­entious attendance upon all, The life of thy soule may be wrapt up in the due ma­nagement of one, and thou knowest not which, opportunity.

3. When God touches you at a Sermon, if e­ver you do well you must get into secret. Take notice how the pulse of conscience beats, let not the word have scope upon you, ty it not just to the time of hearing, walke with it alone, and let it have further conference with you, let it have time to settle and soake in upon you, to water the very root of your soules, and not be like water spilt upon the ground, many are the highway hearers amongst us, the word is but scatte-upon them, not received and kept at all by them. The Divell catcheth or taketh the word out of their hearts. For it was never in, it was but entring and is by this care­lesness oft put by,Reverend Mr. Hil­dersham. as one saies pretiously we give advantage to Satan to steale, as the loose laying of our goods doth to our servants to become thieve. It is noted that the disci­ples were never the stronger in their faith notwithstanding the miracle and it is be­cause they had not considered it.Mar. 6.52. Many at Church are like sives in the water as full as they can hold, and when out have just no­thing, men would count it a great judg­ment and be sensible enough of it in their temporall estate to get much and to put it into a bottomless purse, but with many it is thus in the matter of their soules bu­sinesse, in hearing the word they have lit­tle abiding with them after Sermons and that for want of digesting the word by se­cret [Page 59]meditation after hearing. Christ after some parables asked his Disciples If they understood all those things, Mat 13.51 your work begins when ours end, we have all the scene in pub­lick, but yet it is in the nature of a Treatie and Parley with you; and you are in secret to thinke of and to return an answer to, what we propose to you. There is but one part of the work done here, the other part is to be done by you. And it is not for no­thing that you have soe much time besides what is spent on a Sabbath in publike, and if this other part of your worke be faith­fully done there will be no time too much or to spare. Consider what I have said (saies Paul to Timothy) and the Lord give thee un­derstanding in all things. 2 Tim. 2.7. This carnall world­ly talke after Sermons spoiles all, a Mi­nister may come after and say, where he heares no word of the Sermon mentioned, Alas here will be no answer for me, It will be a great while before such talk as this is wil bring a Sermon to the heart, or that men should ever profit by Sermons that do on this manner. The Minister speaks in pub­lick and then we break off, and now it is at you, what say you? Many complain of bad memories, (The truth is, it may be it is not without cause,) but yet if you cannot re­member all, or so much as you would doe labour to take good notice of what did most touch you in a Sermon, let that [Page 96]word speaks with you again, He sitteth alone and keepeth silence, when the word drives you into a corner to consider of things in secret, there is more hopes by farre con­cerning you. If the word once wound thee that it singles thee out from the heard, there is hopes thou mayest be hunted downe as Naomi said of Boaz? Ruth. 3.18. The man will not be at rest till he hath finished the thing this day. But as long as you can heard together after a Sermon, the work will never forward with you: was ever happy match made without private conference to get acquaintance and to settle the affections; we listen to hear the voice of the Bridgroom with you un­der the canopy,Dr. Hamonds notion on Jo. 3.29. this would make us rejoyce indeed. Alas Christians we do not preach be­fore you but to you. It is not for you after a Sermon to say, what we have said, or done or how, but what you intend to doe, we preach not for approbation but for an Answer. What availeth it us to have you cry us up here and curse us in Hell, you might find some­thing else to do after a Sermon more pro­per and immediate work for you, then to say what you think of the Minister. The woman thought she had obliged Christ much by giving so large a testimony of his doctrine,Luke. 11.27.28. as to say: Blessed is the Womb that bare thee, and the Paps that gave thee suck. And she said no more then what was true and just for Christ, yet he returnes her [Page 97]an answer wherein he insinuates what would better have becommed her to looke after, Blessed are they that hear the word of God and keepe it. The poorest Sermon that you can hear, hath more in it I doubt then you will doe, The Sermon that is not worth your writing, will be worth your accounting for. It is good if the word be repeated in your houses, but it never workes till it singles you out and gets you into your clo­sets. Make use therefore of this direction, observe wherein God strikes you at a Ser­mon, and take good notice of it.

4. If one sin be discovered, search to the bottome of it. There is a nest within whe e this is at the mouth, some one sin is disco­vered to thee, which thou art checked for and convinced of, but it is not a matter of one sin that thou art to deal in; If this was the word that was so bad, or this the action that was so unreasonable, what is the heart within that bred and brought forth this word and action;Mat. 12 34. Out of the abun­dance of the heart the mouth speaketh. There is worse within all along. O what an heart hast thou that would send forth such an un­clean filthy word; what an heart hast thou that would let thee lye! What an heart hast thou, that would let thee sin thus quietly! live thus long without duties! let thee do on this fashion and let thee sleepe quietly at night after all; Paul when God opened [Page 98]his eies, he saw the Law was spirituall but he was carnall, Rom. 7.14 sold under sin, a sad thing when a man sees this true of himself, (as it is said in this scripture famous Mr. Dod first saw him­self) this every sin thou art convinced of may be driven up into,Mr. Cla [...]k in the life of Mr. Dod. & the work never goes on to purpose til it be so: alas no sin lies single an a carnal hart. This one thou seest, but it hath fellows, labour to find the rest out.

By one sin labour to find out the sin and disease of nature, or thou wilt never be throughly cured.

5. Beg of God to humb le thee and to change thy heart, move now thou art doing, for a totall change. They that are in Christ must be new creatures, Old things are past away, 2. Cor. 5.17. all things are become new. Resolve upon it, the Old heart will never do better the Old heart will not serve, thou canst never get through to Heaven with the Old Heart: A man that will repair an Old ruinous house, he knows not what he en­ters on, he may be at more charges, and it neither handsome, nor. safe, but still some peice out of Order, a meet patcht businesse for a while. It were better to pull down the Old one, and build all new: never think to leave only, such and such a sin; but beg of God to put another princi­ple into your heart, and you will find your self more easy for Duties and your stan­ding will be much more likely.Jer. 31.32 33 That pro­mise [Page 99]of God giving a new heart and a new spirit, and, writing the Law in the Heart. Lay that upon thy heart, and beg of God to work it on thee or thou canst never make any thing of it. God hath promised upon your turning at his reproofe,Prov. 1.23 to powre forth his spirit upon you. Move for that or you do nothing.

6. Make choice of good company, The ve­ry Heathen could say. How can he be a good man that doth not hate bad company? Psa. 119.115 David saies. Depart from me ye workers of iniqui­ty. For I will keep the commandements of my God. I have work to doe which I cannot do in your company: Therefore depart from me.Acts. 9.26. Paul as soone as he was conver­ted assayed to joine himselfe to the people of God still wherever he came.

Let those that fear thee turn in unto me, Psa. 119.79.63. and I am a companion of all those that fear thee. This is the way to do well, good com­pany if the motion be weak will ripen, nourish, and help it on. Bad company, if it be strong are able to smother it. He must be a strong Christian indeed that loo­ses nothing in bad company. It was Chry­sostomes saying, that bad company after a Sermon was like turning Savine into a Gar­den as soon as it was made, and Dr. Prestons that ill company after a good Motion is like continuall dropping on a firebrand. Alas, fil­thie, frothie, worldly, wicked talke, (and [Page 100]wicked men have no better for us) corrupt the soul, and may make you the worse for it a great while. (And woe to you by the way, when godly men cannot keep company with, you for fear of infection, cannot be with you but they lose by you) if you would do well, join your selves to those that fear God. Many never get over this temptation; startled they are, but they know not now to forsake their Old companions; If they cros­sed them, and they were faln out, they could avoid them: but it is hard to forsake any whom we are not wholly faln out with; and as hard it is to fall out with them for Gods sake, or else you might soon be out with them, we can do that for a lusts sake, which we know not how to do for Gods sake. But make thou this step further, thou wilt find much advantage from it, have no needless familiarity with them that are wicked: In­timate societie with wicked men, is hard­lie consistent with the practise of Grace. Our Saviour tells us, we must hate Father, and Mother, and Brother, and Friends, for Christs sake, Lu. 14.26. Therefore this should not seeme strange or grievous unto thee to for­sake a wicked associate, who is but Obtru­ded upon thee by the Devill on purpose to keep possession for him and to be a snare to thee: good companie is both a mark and a meanes of thy being a good man, the man may be known by his companion [Page 101]both to himself and others, that is not known exactlie by any thing remarkable as from himself;Dignoscitur socio qui non cognos cuur exse. And so a man that shall pretend he loves not the Alehouse, nor loves not drink, but company drawes him, to me it is as odious to love drunken compa­ny as to love drink, for what can he love such company for! It is one lust to love drink, another to love companie, That he loves to sin by, these to sin with, He satisfies his fleshly appetite with that and his car­nall fancy and delight with these. But if such a man do not perfectly know his own state, let him look on his company, and see if he know what they are, and then he may know himself. And therefore I would put these companions amongst his marks, and signs to try his state by, And say these drun­ken idle companions are the marks of the present damnable estate of this mans soul. For whatever wickedness there is in any of them, the lively habits of it are in his soul. He is of the same kind, it is likenesse that makes persons love. There is a good like­ing, or no disliking of those vilenesses, the worst amongst them, or you could not out of choice affect their company. One may know your temper that such as these can be endured by you, & upon the early motion of changing your course, you must change your company or it will not be: you can not keep your old company, and go on this [Page 102]way, nor lightly take better company and not be much furthered in it.

7. Fall upon the present work. The sin you are convinced of, labour to begin in striving against that very sin,Eph. 4.26. and the duty you have neglected; now set about it. Put away lying, and let him that hath stoln steal no more, lie no more, swear no more, be idle no more, drink no more, neglect duty no more, you must begin with somewhat let it appear you are changed by forsaking these sins at present that are next, and so forward every sin that you meet with. Try the assistance which God will give you in opposing these sins that are next at hand. Suffer not thy self in any sin thou meetest, because thou hast a greater to overcome, the spoyl of this may strengthen thy Force against that O­ther, but be doing, gathering up Forces, clearing the coast as you goe, how low soever you take up at first be doing till greater businesse comes. This may be but little but it may begin a great deal and so be a great thing: loose not thy heart in ex­pectation of some one adversary, but try the next idle thought Or customary bad word, Or family duty, Or instructing thy Children, enter with the next thou mee­test, And so

8. Delay not your resolutions. This is the Devils last cast, when he sees he can carry [Page 103]it no other way, he will get you to delay your changing a while. But beware of this thing, the device is to get thee off the pre­sent heat that is on thy Soul, and then the matter would dy in thee; We are not igno­rant of his devices, If thou art resolved Make hast and delay not to keep his Comman­dements, Psa. 119, 59, 60 Let the dead bury the dead, saies Christ but follow thou me. Before that should hinder thy following Christ,Mat. 8.22. let the dead lie unburied till the dead could do it. Christ and the soul must be saved first. No busi­ness comparable to this business,Lu. 5 27. whatever it is, it must give place to this. Matthew as soone as Christ spoke to him, to follow him, He rose and left all to follow him. Alas doe not think of repenting, and not of repen­ting now. Doe not say when such an afflicti­on is over, such a wordly business dispat­ched I will mend. No this is not the way set upon the duty in the first place, this is the way to have thy worldly business easi­lyest, and best expedited for thee. Doe not say thou art too young? thou may hap­pen never live to be Old. A young man may have a short life, and eternall damnation. And therefore looke about you, delay not,Psa. [...]5.8 G [...]n. [...]2.3. To day if you will hear his voice, harden not your hearts. Abraham got up early in the morning though it was to sacrifice his dearest and only Son, and is the day farr on before thou can be got forward to the altar with thy [Page 104]darling lust doth spend thy time as the Le­vite did for the first days, spend the mor­ning so long till it be too late to goe that night.Jud. 19.5. to 10. Thou must break through all delays: Better go early in the morning then late at night. May thy heart say to thee as was hin­ted to the Levite, Let the duty alone to night it is but a peice of a day, begin a week with it. Take up these things when thou mayest have a full time to consider them. Alas beware of the design, there wil be as much to hinder to morrow as is to day, And therefore it is better to go late to night then late to morrow night, for still the refreshment in the morning must put it late if thou stayest till another morning. Thou must never think to embrace Christ, if thou wilt do it at such a time when nothing else shall offer it selfe to be entertained beside. Thou must break through some difficulties, make some other matters, stay to shew thy sincere preferring Christ above all, delay it now, Thou shalt have as much in the way the next day, and thy heart lesse disposed to stand for it. The design is to loose and put off the present heat, and then a small occa­sion will do well enough with thee, And therefore oh that while thou lingerest as Lot did when he was to go out of Sodom, Gen. 19.6. the Angell of the Lord would lay his hand on thee (the Lord being merciful to thee) and lead thee out of this wretched condition before the [Page 105]fire and brimstone be about thy ears.

I have now done with what I shall say at this time to the unconverted sinner, I have said what the Lord hath stored me with, both by way of motive and direction for the recovering of thee that yet there might be some hopes of thee. I shall say no more at present, thou hast the same things now tran­smitted to thee that thou mayest look over them again and again, and consider of them. It may be you and I may live to deal of this business again in other words to the same purpose, but salvation can be had up­on no other terms but your conversion. And if after all that is said nothing abide with thee, God knows where and how sad Our last parting may be, But I must needs pray and hope that God wil save you from your Lot, (according to Ps. 49.14 15.) as judging your impenitent state an hopeless, a despe­rate, and wretched estate. If your delights in the world hinder these serious thoughts of yours, and strengthen your impenitency, I must needs pray as the Psalmist,Psa. 17.13. Deliver me, O Lord, from the men of this World who have a few vanishing smoaking trifles for their Portion in this life, and have a dreadful portion of Fire and wrath remaining for them in the life to come. We have thus done with the improvement of this poynt to the ungodly, in all the 3 heads foremen­tioned.

CAP. IX.

The Observation improved to the Godly, in respect of Peace and Comfort, and that to such as are but setting out towards God: following their Fears and Scru­ples, and clearing up their hopes unto them.

WE shall endeavour to improve this Doctrine to another sort, Viz. To those that fear God; and it is to press them to the duty of the Doctrine, and that is to take notice of the hopes that God hath left them, about the severall states which they may find themselves in, and may be apt to think their Condition little otherwise then desperate: beware of despairing, where God hath left You hopes; do not shut up Your selves, when God hath yet left You a way out, [and that 1. In respect of Peace and Comfort. 2. Of sin. 3. Of Affliction.]

1. In respect of Comfort: and this,

1. To Souls that are but begining towards God (For we shall desire to take the Work before us, and leave none out, [Page 107]which God would have us to speak unto.) You begin to be startled, and the old life will serve no longer, The time past suffices, 1 Pet. 4.3. (as the Apostle speaks) You have sinned long enough, You will have no more of it You think it is time to come in, if it be not too sate, You have had enough, if not too much in the way of sin: but You begin now to be affraid, least You are the first that shall come too late: You think of turning, but are afraid You shall not now be received. This is an ordinary temper of persons that begin to look to­wards Heaven. Why?

1. Consider here is a great change in Your mind, erewhile You could hope for Heaven; though you lived in sin, and now You cannot hope for it, though You forsake sin. Then You had so much hope, and saw so much Mercie in God that You left him neither Truth nor Ju­stice, and now You look so altogether at Justice, that You leave him neither Truth nor Mercy. Alas, this is the malice of Satan, and the crossness of Nature. The Devill would hurrie thee into another ex­tream, but the Mean between these two is the right. Sinners should not hope, nor Penitents despair: thy base heart would have no hope, unless such an one as would let thee sin too; As if because thy false hope is routed, in anger thou wilt now [Page 108]have none. And for Satan see his hand: A long time when we perswaded for peace You were not willing, now You are wil­ling, he would perswade You, God is not willing. The truth is, he is not willing the Match should go forward, and all his design is to break it; but if You knew You hu­moured Corruption, and gratified Satan in nursing these thoughts, I think you would beware of them, and look on them other­wise then You do. But

2. There is no question in the World but God is willing, if You be willing: God will receive You, if You come in, Penitents shall find Mercie. That you have no cause to doubt of Gods shewing Mercie on you, upon your coming in, take these Demonstrations of it.

1. His solemn Word and Oath is gone out upon it. 2 Cor. 6.17. Leave your base Companie, part with every base thing, come out from the way you are in, and I will receive you; nay, he swears, As I live I desire not the Death of the wicked, but rather that he should repent, Ezek. 33.11. Jo. 6.37. and live. And Christ saies, That those that come to him he will in no wise cast out. In no wise] he will make no frau­dulent distinctions to evade his Promise, he will not do it upon any terms, in any case; now thou saiest, the Lord will not receive thee: How darest thou say so? When the Lord saies, he will receive thee. [Page 109]Thou saiest, thou maiest go in, but alas, Christ wil pass thee by; and Christ saies, He will in no wise do it: Will you not believe Truth it self when he speaks?

2. If Christ should not receive Penitents, what did Christ come into the World for, or send his Ministers for? if Penitents shall not find Mercie, then we must say as the Apostle in another case, Christ died in vain and our Preaching is also vain. 1 Cor. 15.14. This is a faithfull saying, and worthy of all accepta­tion, That Jesus Christ came into the world to save Sinners. What was his Incarna­tion,1 Tim. 1.15. his life of humiliation, his painfull death for? if penitent Sinners find no be­nesit by it? Why did he take our Nature on him, but to pity our Nature? and that we might behold Mercie brought neerer to us, and more like to be laid hold of by us: and he hath employed us Mini­sters to invite you to come in; nay, we are Ambassdors for God, and we entreat you, as though God did beseech you by us, We pray you in Christs stead, to be reconciled unto God,2 Cor. 5.20. we entreat you in his Name to come in; nay, in his stead: And do you think, that if it were no more then for the comfort of us, to our labours in this work, that he would send us on such an Errand, and not stand to what he sends in Ambas­sage by us? Doth he pray you to be recon­ciled, and when you are willing, do you [Page 110]think that he will go back and not be re­conciled? Far be it from us, or you to have such a thought of him?

3. His tenders of mercy to them that refuse him, and the mercy he hath shewed to thee in thy former sinfull estate, may make thee believe he is not so scant of Mercie, as to have none for thee now thou repentest. Doth he stretch out his hands all the day long to a wicked and gain-saying People, Rom. 10.21. Psa. 81.11 to them that will have none of him? And will he not embrace him that will have him, that de­sires after him? Doth Christ so lament over Jerusalem, that she would not be ga­thered, when he often would have gathe­red her, and saies, If thou hadst known in this thy day the things that belong to thy peace;Lu. 10.42. and brings in this, even thou, even thou rebellious, murtherous Jerusalem, even thou mightst have had Mercie: and sadly concludes, that she had out-stood her day; and will he not rejoice over one that sees what makes for his peace, and glad­ly embraces it, and comes in? Do you think he is onlie earnest for them that will not accept of it, like some of us that have a mind to save our Gift and our Cre­dit too, would offer it earnestly, and in­vite him strongly, if we thought he would not take it, such things are common a­mongst men: but certainly the Lord in­vites none, but those that should find wel­come [Page 111]if they would come in: surely if the vilest Sinners are invited to come, Peni­tents need not doubt of their being recei­ved. Besides, thou knowest what Mercies he afforded thee, in the time of thy Igno­tance: He may say to thee, I girded thee when thou knewest me not, Es. 45.5. As he says to Cy­rus, Many a Mercy he prepared thee with, that at last his goodnesse might draw thee to repentance, and will he have no mercie now thou dost repent! It can never be: If he had intended to flay thee, he might have taken the advantage of the time, when thou wert in enmitie to him, he might have come on thee in thy blind­nesse, and have destroyed thee, and have had thee speechlesse; but now to draw thy heart after him, to throw thee off, is the unlikelyest thing that ever was. Oh no, He that could forbear thee when thou sinnedst, sure will pardon when thou repentest. His car­riage towards others that will not repent, and towards thee while thou wert impo­nitent, give thee no ground to have hard thoughts of him, as if he should refuse thee upon thy repentance. He doth not use to cast Souls from him, that ever loved him: It is not consistent with the Tenor of the Gospell, and his hitherto constant dealings with Sinners in the world, to cast any Souls into Hell, that will hang about him. Most that go into Hell are easilyer [Page 112]shaken off, then thy Soul in this state would be.

4. The greatest of the work is done already, Christ hath paid the price already: If Christ were yet to die, thou mightst be more doubtfull, thou mightst think it would hardly be that ever he would come into the World; for such a (One) as thou, (though that which did bring him when he came, would again bring him if it were to do again) Thou wouldst have made an ill believer under the Law, to have be­lieved in a Christ to come, that art so hard to believe, now the price is paid, and the Work is compleated and done by him, as it is. It is but now his giving thee a part in his satisfaction, which is a small thing towards the painfull making of it. A part in that full Price he hath laid down, will serve thy turn, which how easie a matter is it for him to bestow on thee, that stuck not at the main, of laying down his life for thee. The King was offended that when his Oxen and Fatlings were killed, and all things were ready, that they came not to the Marriage.Matt. 22. If men should come to their friends to feast with them, when they are not provided, it is some trouble; but when the dinner is provided, and per­sons are invited, persons provide nothing, but what they would have merrily eaten, and they take it ill if persons do not come. [Page 113]The Feast is prepared, and God had ra­ther you came then not. If Christ died for us when we were Enemies, how much more shall we be saved by his life. If Christ when we were Enemies laid down the Price, now we would be Friends, will he not give us a share in it; shall we not be sa­ved now he is risen, and gone into Hea­ven, and the worst is over: No more re­mains to be done, but giving out shares and portious, in that which is done so ful­ly already. Thou wouldst hardly believe he would come to die for thee, if it were to do now (as certainly he did when he did it, upon as little desert in the Creature as thou canst shew in thy self) if thou canst not believe he will give thee a part in the price he hath paid already.

5. He mightily enjoyns mercy, and exalts it among men, and he enjoyns us to shew mercy after his example. Be mercifull as he is merciful,Eph. 41 l and forgive as God for Christs sake forgives you. He bids you do nothing in this case, but what he will do the like upon your self if need be. The Servant that pulled his Fellow-servant by the Throat, if he had found God such a one,Mat. 18.32 as thou thinkest him to be, he had not been so dashed as he was, when his Lord called him to account: He might have said, Why should I forgive him, when thou wilt not forgive me, five hundred [Page 114]Pence with me is as great a Summ to lose, as a thousand Talents with thee, if thou wilt have all, I must get what I can in of what is owing me towards paying of thee. But you find the Lord had forgiven the thousand Talents, when he reproves the exaction of the five hundred Pence upon the Brother. O this pity is to be found amongst Christians, and it is in resem­blance to Christ's pity to Sinners, and yet thou doubtless whether it be in Christ, or no! How odious is unmercifulness a­mongst men? David was wroth with the man that had done this thing, because he had no pity; 2 Sa. 12 6. as if a man, and no pity, was a thing intolerable. The Senator that killed the Sparow which flew into his hand for refuge from the Hawk, was con­demned to die, as unfit to be a Governour, or to live, that would shew Cruelty to that which flew to him for refuge. Dost thou fly to Christ pursued by Sin, Satan and thine own Conscience, and dost think, he will slay thee? The Emperour that pro­claimed, Who ever would bring in such a Rebell, should have so much money; The man came in, and demanded the Reward himself, and the Emperour gave it him Can such Nobleness be found amongst the Creatures? and will you think the Lord will not pardon and reward in like manner the Sinner that brings in himself the Re­bell [Page 115]unto him. If a man could afford to do thus bountifully, God can much more. Edward 1. King of England, Faxe's Acts and Monument when a Ser­vant of his on the other side of the River, crossed him in his sport, and he said, he would have rebuked him, if he had him on that side; the man seemed to set him at defiance in that he was on the other side: Whereupon he makes his Horse take the River, and ventures his life to re­venge himself on him; the man seeing his Rage, never over-ran him, but came and held his Neck to his Sword. This sub­mission of his cooled him, which the River could not, and he put up his Sword and touched him not. Satis est prostrasse leoni. And do you think the Father of Mercies, Graciousness, and Goodness, will come so far behind, as to slay the Soul that falls down at his Feet, and humbly comes in unto him. Certainlie you di­strust that in God in the present case, which you would not doubt to obtain from ma­ny a man in the like case.Prov 19.11. It is mans Glo­ry (and what not Gods, too!) to pass by a transgression.

6. He hath shewed mercy when he hath declared Judgement: and will he not shew mercy when he hath promised mercy! He said plainly?Jon. 3.4. Yet forty daies and Nineveh shall be over-thrown. Joxah took it absolutelie, thought much it was [Page 116]not over-thrown; there was a reserve still for repentance, a tacit exception, if they repented not. And do we think when he promises Mercie upon this condition ex­presly, that he will refuse to shew it? Mer­cie rejoices against Judgment. The Peni­tent hath alwaies such influence on God, that Judgments threatned still must be put by, if repentance come in, and shall Mer­cie promised to Repentance be denied? Jonah saw God so inclined to Mercy, that (he saies) he thought it was no going of a Message of Anger from him, to say pe­remptorily, Wrath should follow his pre­diction: Sure then,Jon. 4.3. if Jonah had been sent of our Message, he would have gone mer­rily upon it, to shew Mercy to the Peni­tent; this was a Message of a matter of the right kind, and that which the Lord hath evermore been famous for, and ne­ver failed the Messenger in performance of it, and fulfilling according to his word. Mercy breaks forth when Judgments are threatned, upon the tacit condition of repentance; can we think Mercy will be denied, where it is expresly promised to the Penitent? Repentance is a thing the Lord hath alwaies so looked at, that he hath abated of a Judgment threatned, for but the shew of it. Ahab did but humble himself in Sackcloath,1 Kin. 21.27.29. and walked softly, and the Lord shews Elijah this, and de­fers [Page 117]the Judgment for it to his Sons daies Certainly if he had seen Ahab repent in earnest, he that delaied it for a shew, would have taken it quite off for true re­pentance, and would have said, I will not bring this Judgment upon him at all. — O the gratious disposition of God to shew mercy, may encourage the Penitent to hope in his mercy, in this plain case he is in.

7. Christ Jesus did never refuse any dis­eased person that came to him, and needed his help, when he was on Earth. Mat. 8.7. He took on him our Infirmities, and bare our sicknesses. Though this was especially done when he suffered for our sins on the Cross, as you have it applied elsewhere; yet in this place, Christ when he saw the sicknesses of our nature, that came on us for sin,1 Pet. 2.24. in tending to satisfie for sin, he was so piti­full, that he took himself concerned in those pitifull Maladies, he found upon the Nature which he had assumed, and as fel­lowfeeling with us took part with us ther­in, and stirred up his Divine Power for the release of the severall persons so affected. Now if Christ did never turn back any poor diseased Creature, that came to him with their Bodies, but still healed them all,Mat. 9.2. and this further usually began at par­don of sin with all his Patients, and healed the Soul into the Bargain, though seldome that was looked for by them. Do we [Page 118]think that he will turn off thee,Mat 9.2. that com­est to him with a diseased Soul? and fur­ther seekest for pardon of sin in the first and chief, and only place: If Jesus Christ turn a diseased Soul off that comes unto him for Cure, he doth that which he hath said, he will not do; nay, I may say, he doth that which he never yet did: And further thou findest him much changed from that gratious disposition that he had when he was here. And sure that can never be. He is not on the Throne of Mercy in Heaven, an Advocate with the Father for his, &c. to have less pity and mercy then heretofore he had for poor Sinners. It is triumphant Mercy now, and therefore what he did before, he will do that, and much more now; He ows not a Mite to Justice, he is come through all the Demands, goes to the Father, relea­sed from the Grave, sin having no more to charge upon him, and therefore now he is in his Royalty of Mercy, and Interest for us, and so sure can want of nothing which ever he shewed of pity to poor Creatures while he was here. Now did he ever do as thou fanciest he will do with thee?

8. Will he not shew pity? How come men to shew pity to you? Ministers that see you in trouble that can pity you, their hearts are turned towards you for all your Aver­sions and untowardness heretofore, upon [Page 119]a change: You are to them as if you had never rebelled, and never been other­wise. In our esteem and affection, we look upon you in unregeneracy, and con­verted as not the same persons. Our hearts are opened to you upon your coming in; and do you think that we that are but finite, streightned, hard-hearted Creatures, can have so much affection towards you; and God who is infinite in mercy, that is the Fountain of all pity, that he can want favour for you? Sure if the Masters chief Stewards be so kind to you, they have some Intimation from their Master of his good will towards you: or they are not so good to be so forward of themselves; or sure they do think it is not against their Masters mind, or they durst never shew that favour to you which they do That men should pity you, it is a sign that God then may, or that he doth pity you in their pity. I will shew mercies to you, Jer 42 12. that he may have mercy upon you. God shews mercy in making men shew mercy and pi­ty to others in their Distresses. When men shew pity, they are set on work b [...] God, The Lord it is that hath moved their hearts to compassion, or they had been unmoved. Surely there is some­thing in it, that thy Minister should say to thee as Samuel, As for me,1 Sam 12.13. the Lord forbid but that I should pray for you: nay, [Page 120]the Lord forbid, that I should sin against the Lord in ceasing to pray for you, I should sin if I did it not; nay, further to say, I will teach you the good and the right way, &c. Sure the Lord hath some mercy himself for me, when his Officers have their hearts so sensibly set and inclined towards me: sure you have high thoughts of us (as much too high, as of him too low.) If you think we could move our own hearts to have any pity towards you, or to take any care of you.

9. Can you be worse then those to whom he hath shewed mercy? O what Sinners Repen­tance hath brought off! The first of the sin­ning kind as to man is generally believed, were saved: Adam and Eve the Ringlea­ders of this dangerous course; these es­caped. God put forth a triall of his pow­er upon them. The Devill had not the plunder of the first Battell, could not car­ry it off the Field. Adam and Eve esca­ped. Thou talkest of great sins. Alas, what was Davids? what was Manasses? that filled Jerusalem with Murthers, Witch­craft, and what not?2 K. 24.3.4. 2 Chron. 33, 2.13. that intangled the people in so much sin, that God would not pardon it afterwards, but Plagned the Land for it when he was gone; yet this Ma­nasseh comes off, and the Lord is entreated of him. What should we say of Mary Magdalen, of the very Jews that Cruci­fied [Page 121]Christ? Saul that persecuted him? If you think he did that only to Paul, did that once which he will do no more; the Text tells you, he did it for a Patern to them which should come after. 1 Tim. 2.15.16. The Lord will shew mercie to as great sinners, as a­ny he hath saved yet, if they repent and come in unto him. The Lord hath a de­sign to magnifie the Attribute of his Mer­cie as much in the work of Redemption, as he did the Attribute of his Power in the work of Creation: and therefore it is a dangerous thing to talk of great Sins, be­fore infinite Mercy. Consider, if as much Mercy as brought off these Sinners in Scri­pture, will bring off thee, thou maiest hope: for God hath done nothing to any, but he will do the like to thee, if thou re­pent and come in as they did.

10. God hath excepted no penitent sinner, what ever his sin be. And besides, if peni­tent Sinners be not saved, who shall? God doth not say, if such Sinners come, I will forgive them, and others I will not, but all sorts of Sinners, unrighteous persons, Isa 55.7.8. in­definitely, let them come, and I will shew mercie unto them.

The very sin against the Holy Ghost, Divines conceive it might be pardoned for the sin, but that God never gives repen­tance for it. The Devill that tempred the young man, and he fled to Christs Death; [Page 122]I, saies the Devill, How will you prove he died for you? nay, saies the young man, prove that he did not die for me. So how will you prove that mercie doth not be­long to you? for if penitent Sinners find not Mercie, what is this Throne of mercie for? It is for some bodie, the Angels that stand never needed it, the Angels that fell must not have it, the Saints in Glory they are secured, wicked men on Earth matter not for it: There remains therefore but one sort of men more, and those are Sin­ners that repent of sin, and these are they this mercie is on purpose for. Thou tal­kest thou art unworthy, was ever any wor­thy? Thou art but unworthy, and never any was saved by this Mercie that did deserve it.

It remains therefore clear, that God is willing, that if thou repent, God will re­ceive thee.

3. And sure thou art willing: This is supposed all along in the former head; the matter is at a neerer issue than is ordinari­ly thought of, we need not solicitously enquire, whether God be willing to save a Penitent, or no? Know but that thou thy self art willing, that thou art a Peni­tent, and thou hast the answer. It is brought to that now; but if the Fit of doubting be on thee, thou wilt make ashift to get hold here, and thou wilt to pleasure [Page 123]this humour and distemper of thy soul, question this, whether thou art willing or no? whether thou repentest or no! If the doubt be only here, thou wilt doubt here though till the other was cleared, this on thy part was little doubted of, well then to help thee about what God hath wrought in thee, and to clear thy grounds of hope from hence, and though thou mai­est think none knows thy mind better then thou; yet give me leave to desire thy an­swer to a few questions, whereby I think thon mayest clear to thy self, that it sticks not at thy willingnesse, not so much to prove what is in thee, as if any thing of thy own, as what the Lord hath wrought for thee.

Hast not thou forsaken the old way? given over some grosse sins which before thou couldst have lived in, nay didst take de­light in? hast thou not resolved against them, however thou farest for thine accep­tance with Christ upon thy coming in? Iust like a rebel that when proclamation of pardon is out, upon his laying down of his Armes, and coming into the King. It may be at present he dares not shew his face to the King, to claim the benefit of his pardon and the Kings favour, but he lays down his armes and will fight no more. Why this is a good beginning: so one may take some Soules between their sins, and [Page 124]their actuall sense of their application of Christ. Thou hast at present laid aside thy hostility, thou hast done with thy rebelli­on, Though thou darest not yet see the Kings face, yet thou hast done fighting a­gainst him, as Saul when sticken down in his way to Damascus, why he had done at first dash with his commission from the High Priests and Elders, he had enough of persecuting, and whether Christ would have him or no, he at present had done with his breathing out threatning against the brethren, he would stand by at no more stonings, nor bind no more for Jeru­salem, that followed this way. It is a good preface, a good beginning, that thou art standed in thy former course, that thou hast laid down thy Hostility, wilt fight no more against Christ, Like the man whom a Mi­nister overtooke after a Sermon, and as­ked him how he liked the Minister, and what he remembred, saies the man, I know not, but this I am resolved, I will never do as I have done. So thou art resolved ne­ver to doe as thou hast done, thou hast e­nough of thy swearing, Sabbath breaking prayerlesness in family, and in secret, drink­ing, opposing the good way, sitting with the scornefull, mocking Religion, using any unjust way of living. Thou wilt no more of that whatever comes of thee, why sure this is something.

2. Art thou not willing to doe now whate­ver the Lord would have thee to doe? Art thou not reconciled to Christs way of Go­vernment? the course that sometime thou couldst not agree unto by any meanes, art thou not now pretty well minded towards it! Canst thou not fancy an Holy life! the time hath been when thou couldst not a­way with an Holy life of any thing, but now thou art better perswaded towards it.Acts. 9.9. canst thou not say as Paul: Lord what wilt thou have me to do? The time was when thou wantedst no Work of thine Own, thou wouldst not have asked a Minister what course of life thou shouldst follow, thou hadst a way of thine own thou like­edst better. The high Priest and Elders should tell thee what to doe. But now it is at this. What God will have done. And thou dost not stick at any of the Lords Commands, If he will have thee give, forgive, take pains in Religion, strive at the straight gate, what­ever it is, thou art willing now of it, so be it, thou maist find favour in the Lords eyes. Why a naturall heart sticks at many of the Lords precepts and would come to Christ, but with reservations, some things they have a mind of, they will have liberty for whether they be right or no. And there­fore if thou, in thy troubles art brought to an universal desire after the wil of God, that thou choosest the way of his statutes, and [Page 126]art willing of every duty, sure then there is some good thing wrought upon thee.

3. Canst thou be contented without a Christ The time hath been, that if thou hadst meat, and fine cloathes, and money, and friends, respect, &c: thou couldst have been satisfied, but now all those things will not content thee, thou art troubled and unsatisfied. What is the matter, is a­ny thing taken from thee of what thou hadst? or must we have more of them? or rather if one would make a bargain with thee, can these things serve thee? Alas thou sayest take them all for a Christ. I can not live of them as heretofore, If I have all these things and God frowne on me what availeth it me! These are not the things will serve my turn, these are toyes for children, that know not what better things mean, but I am undone, if I be put off with these things, I must have a Christ or I can have no ease. Nay I would part with any or all these things for him, rather than be without him. None but Christ, None but Christ, why sure this is a great matter thou art arrived unto. A naked Christ will serve a wounded soule. Thou sayest thou knowest not whether ever thou must have him or no, but thou art sicke for him, thou keepest thy love for him, and thou canst not live without him. There is no offe­ring [Page 127]to thee another match, nor any o­ther thing in the stead of him. Now alas there are many an hundred can make a li­ving, of many another thing, and would choose many a thing before they would speak of Christ.

4. What dost think by this very trouble of thine? Thy heart is no worse then it was before, but thou seest it now and didst not see it before, Thou didst as bad before as now, but thou couldst swallow things bet­ter then, than now, why sure then there is an alteration in thee. Once thou wouldst have said thy heart was good, and still this was thy plea, and now thou art fallen quite out with it, I tell thee this conceite of our own goodness is a miserable destructive principle, and that thou art thoroughly brought off that, is no small beginning, is noe little in thy way towards God. I ve­rily hope it is somewhat better, with thy heart, when thou art not so apt, to speak one good word for it, as heretofore. Thy very trouble is an argument of thy mending condition. Thou talkest there is nothing but what is of flesh in thee. I would allude to that of the blind man. Why herein is a marvelous thing, Jo. 19.30. that ye know not from whence he is, and he hath opened mine eyes. And so this is a marvellous thing, that ye know not whence this work upon you is, that you conclude, there is no thing of God in [Page 128]it, when your eyes are thus opened, when the things that before were not noted, are now such loads and burthens to you, that such thoughts as these are made at all con­science of. Sure this is from above, that you are thus troubled for such inward spiri­tuall things as you at. If grace would let you, you might be at ease as heretofore for any thing I see. If former principles prevai­led this trouble would have no ground.

5. Would you be willing to be as you were before, though you never be better, in respect of trouble, then you are now? If thou be not willing of Christ, will you turn back again? live in the careless, regardless way you li­ved in heretofore? If you be indifferent, you will be ready enough to hearken to such a motion. But out of thy very trouble and anguish, thou settest up the head and sayest, nay for the old way, I will never turn backe again unto it, I am sad now, but this wilderness is better then Egypt, I am trou­bled, but this trouble is better then sin. I had rather be in this condition by farr then be turned back to live in security and sin as heretofore: sure thou art better inclined then thou thinkest of.

And if in these particulars thou canst make out thy willingness, thy hopes are pretty cleare, and thou maist believe it will end well with thee.

But 4. Suppose thou scruplest thy own [Page 129]willingness, in some of these particulars, sayst at least thou canst not say these things by thy selfe. Thou canst not say thou art willing of all the Commands of God, and dost not so soberly desire Christ &c: Thou hast a mind to be dejected, and so thou wouldst put me off here, and conclude there is yet no hope for thee. But prethy stay; suppose this, yet there is still hope for thee.

For 1. Thou mayst have these things real­ly in thee, and yet not be able to apprehend them. Grace is one thing and sense of grace is another, It is one thing to know God, and another thing to know that we know him. 1. Jo. 2.3. Thou maiest be under a temptation a dis­couragement of soul, under the prevalen­cy of bodily melancholly, and maist not be able to see what God hath done for the. Thy face may shine as Moses did to others and yet thou thy self not see it.Exod. 34.29.

2. Thou maiest have some of these if not all one dram of true grace must not go to Hel. when signes are given; you must not say you need not the rest, when you find some, nor yet, that you have none because you find not all: but take notice of what you have, and seek for what is behind.

But 3. Suppose thou hast none yet if thou art willing to have them, there is help for thee. Thou maiest come to Christ for these things. Before thou leavest off for [Page 130]want of them, come to him to be supply­ed with them. If thou be not willing, If thou be willing to be made willing, If thou desirest, to desire sincerely and more univer­sally, there is something already, and the rest may be wrought for thee. One man comes to Christ doubting in part of his good will (as some imagine) and says,Mar. 9.22. If thou wilt thou canst make me clean. Christ puts up this,Mar 8.2. and it passes, saies he, I will be thou clean. Another comes and says, If thou canst doe any thing, helpe, Christ pas­ses by this weaknesse too, and comes up­on terms to that man to afford help unto him. When he saies If thou can. Christ turns an if thou can, upon him. I can says Christ If thou canst beleive. So thou for the pardon of sin maiest say, Lord if thou canst forgive such a sinner as I am, help me, says Christ, I can if thou canst believe, all things are possi­ble to him that believeth. The poor man could not say, and not lye, that he did believe, but he burst out with tears Lord I believe help my unbelief. I doe believe, that is, I doe desire to beleive, I haue some Faith and I would have the rest, Lord I would not say I had the condition, nor yet let thee go for want of it, there is a middle way, I need neither lye nor dye. I come to thee for this Faith Lord I believe help my unbeliefe. So thy soul stirs a little, cry to God to help thee out with the rest. I desire, Lord [Page 131]help me to desire, I am willing, help my unwillingnesse, I would serve thee, help me in my great weakness. If I be not, Lord let the day of thy power come, and make me thoroughly willing. Joh. 9.39 The poor man was very generally enclined, and yet with a little of Christs dealing with him, he was suddain­ly brought to a notable closing with Christ; says Christ to him, dost thou believe in the Son of God? Alas saies the man, Who is he Lord that I might believe on him? says Christ. Thou hast both seen him, and it is he that talketh with thee. And the poor man then saies. Lord I believe and worshiped him. Thou maiest not have such a distinct knowledge of Christ as thou shouldst have. But thou hast a generall good will towards him, and if he would shew himselfe to thee thou wouldst directly and distinctly close with him, and fall downe and worship him. This that is in thee may be made more particular, and instead of despairing with it, labour to have it increased, where it may be increased abundantly. Turn ye at my reproof, I will pour forth my spirit upon you, Doe you offer for it,Prov. 1.23 and I will help you, turn you and I will poure out my spirit, that will help you to turn throughly Obey the precept; and claim the promise. I have gone astray like a lost sheep. Seek thy ser­vant. The poor soul cries.Psa 1.9. uli. Lord I am astray I cannot come back againe, I know not [Page 132]where I am, lost I am. I cannot find my self for thee, but thou knowest where to find mee, thou knowest how to redeem me, thou knowest my w [...]ndrings, Lord seek me out. Lord do not lose me. Seeke thy Servant. Why this w [...] is left open to thee, whatever yet hinders thee, thou mayest beg of God to work they heart up unto it. This for the Fourth step.

5. God may suffer they troubles to abide with thee for many pretious Reasons of good to­wards thee. Thou maiest be ready to say, But sure if God did intend to shew mercy on me he would have done it before now, he would not have kept me off all this while if ever I must have come on, sure some to­ken for good he would have shewed ere now; If he had liked my coming. He would have made me welcome, signified his acceptance of my repentance before this, in some measure or other. But I shall to drive thy trouble past this stop, shew thee that God may in love to they soul at present withhold sensible comforts from thee. Ma­ny choice Reasons the Lord may have for his so doing.

I. God may withdraw, to make thee lay a solid foundation, not only for near sins but in humiliation for all former sins. The terrous abides to search the sore to the bottome. God may intend to drive up thy humiliati­on [Page 133]for the very sins of thy youth. Ephra­im bemoaned himselfe till he bore the re­proach of his youth. Jer. 31.19And then God smiles on him, saies he is a pleasant child. Alas, if these sins should not be searcht out, and should lie within unrepented of, thy matter would be fowly hudled up, and when these things were at after searched for, it would marr all thy comforts again. God would make through work with thee. Thou wouldst it may be quit scores with God, draw gloves with him. That all that hath past should stand for nothing, and if thou mightest have pardon for all that is past, thou wouldst mend for the time to come: But this will not serve, thou must be willing to bring out the old score, thou must undoe as much as in thee lies what before thou hast done, acknowledgment must be made, satisfaction to God and man as much as in you lies; or God will not be friends with you. You must be willing to take shame for your former doings, If you would find favour for the time to come, resolve therefore to do thy duty in this thing. Humble thy selfe for all former sins, hide nothing from God, make cleare work, as farr as you goe, for what is past, and you are so farr on your way towards com­fort.

2. It may be, to search thy heart for some regarded sin, that God still frowns on thee. [Page 134]And indeed it would be sad for thee, if God should smile on thee, and any sin lodged in thy soul. The sin that troubles thee most, is not alwaies the cause of thy trouble, that sin that is in open view, is not so dangerous, but it is the sin that lies in a corner, that says nothing, the thing thou least suspectest, that keeps thy wound from healing, some thing that is hidden from the Physitian, that makes the physick will not work, something that is a sinn, that thou wilt not have to be a sin, as Da­vid would be searched and tryed, and if there was any way of wickednesse in him. So there may be some hidden way of wicked­nesse in thee,Ps. 136. ult. and till thou be willing to let Christ come into every roome, to throw out what he will, to be absolute Lord in thy Soul, It is not for thy good that thou shouldst have comfort, Christ may have that of thee now that he knows he cannot have afterwards, and therefore stands off, till thou be of a mind universally to close with him. It may be thou mayst live in passion, in the fashions of the world in the sin of usury, Wilt have something lawfull which is not. If God love thee he will ne­ver let this way of wickednesse remaine in thee. The great matter of controversy that would make way for thy peace, is, whe­ther Christ or thou shall make the Law? If Christ be admitted as the compleate legi­slator, [Page 135]he will shortly come to thee, but till then he will stand off, as it is best for thee. And therefore in thy trouble do this duty, desire God to search thee, look to all thy ways, pray the Lord to shew thee thy sin, that offends him,Job. 34 32. in the words of Elihu that which I see not, teach thou me, If I have done in iquity I will do no more, and this will bring the work up with thee.

3. God may withold his face from thee to bring thee more cleerly and universally over unto him, and this is much for thy good: Christ would have men count what it will cost them to be Christians when they come to him. The great question now upon thy turning is, as before said, who must give thee law! whether thou or Christ, whether thou wilt do in all things as thou wilt or as thou hast been wont, or as the most use, or whether as Christ pleaseth in every thing? Ephraim was chastised for he was a Bullock unaccustomed to the Yoke. Jer 41.18.19.20 Would not keep the furrows, nor draw quietly in his geeres. God chastizes him till he is tamed to his will, and now he says turn me Lord and I shal be turned. Why when he is of the mind that God should have the whole rule of him, then God pitties him, and earnestly remem­bers him still, and will shortly hide himself no longer from him, will be kept no longer off him, I will have mercy on him, saith the Lord. It may be thou wouldst at first turn to [Page 136]him, wouldst leave some sins, and do some du­tyes, but thou wouldst fain have an hand in the bargain, wouldst make one end of it, why this will not be. Christ says we must then each keep our own. If thou wilt not part with thy estate, give, and forgive, and submit to whatever I require, It must stand as it doth, I shall not declare my accep­tance of thee. But now when the soul is brought up to Christs terms, that it sticks at nothing, (as terrours are the likest of any thing to bring thee unto it) then Christ will make no long tarrying from thee.

4. He may withold from thee to make thee a right bred Christian, A Christian of the right kind. There is much difference amongst Christians; some build their house quickly, but it is without foundation, and so stands not. Thou art kept in a condition to lay a good Foundation. Some Men are Christians they know not why, and they become Apostates they know not how. Some have but some over­ly-sideway preparations for Christ, take up religion as the most convenient way for the present. But now thou p [...]iest too dear for Christ, to let him hereafter go for nothing. Thou art brought to see thy need to him, to have the experience of the Gospell myste­ries, to find it in thy soul, what it is to be rescued out of the hands of Satan by the Me­rits of Christ, feeles how hardly thou art fetcht off, and this is like to lay a foundati­on [Page 137]of a more mortified, spirituall, lively Christian, then if thou camest to comfort sooner. It is said of Rhehoboam. He did evill because he prepared not his heart to seeke the Lord. He was not fixed in his heart for God.2 Cron. 12.18. he was not thoroughly foundationed for Re­ligion, his heart was never right set, from a sound inward principle of holinesse, and so upon occasion he did fall off to do evil in the sight of the Lord. Certainly those Christi­ans for the most part prove best, that were either bred in the time of persecution, wher­in nothing but grace durst have lookt out for Christ, and there were daily tryals to keep corruption down. Or elss that are bred and brought out by inward sharp terrours though in a time of peace. For this makes them know themselves the better ever after. The March birds are alwaies the best Singers. And therefore thou maiest take comfort in it, that thou art in the way not to be cast off, but to be bred right, to have thy heart set right to­wards Heaven. And therefore desire to bring up the building with thee. Thou had better have thy troubles continue, then have them not cured. Better be in feares, then have hopes without a foundation.

But then 6. Having brought up thy mat­ters thus farr, It may be yet thou maiest have no comfort. Thou art humbled for Old sins, and all sins, and brought to Christ universal­ly and art throughly humbled to see thy need [Page 138]to Christ, and wouldst lay the foundation on the rock, yet thou hast no comfort: why soul, Thy duty is not to despair now, nor to vex and fret thy self with doubts about thy estate. There is other work to be done. And labour to doe the Duty of this thy conditon.

1. It is thy Duty in this case. To study to reform to thy utmost. And to Order thy con­versation a right, avoid all sin, walk with God in all Duty. If thou canst not prevail with God for comfort, goe to him for strength. In a sense of your utter unability beg of him to enable you to serve him how­ever he deales with you.Isa. 1.16, Cease to do evill, learn to do well, whatever is sin meddle not with it, and what is duty goe about it, I will walke with a perfect heart in the midst of my house, saies David. O when wilt thou come un­to me: till he comes walk so, and this is the way to have him come to thee.Psa. 101.2 Let it be the daily exercise to have a conscience alwaies void of offence towards God and Man. Live like a Subject till favour comes.

2 Be diligent in the use of all meanes pub­licke and private. Act. 24.16 Lye in Christs way still, though thou thinkest he hath hitherto passed by thee. Sathan would draw many off from the use of means, tels them they aggravate their Sin, by going to the Sacrament, and that their Prayer is abomination. But let me hint this to thee, that if thou be as bad as may be and thy duties may not be accep­ted, [Page 139]yet it is better to doe them as well as thou canst, then not to doe them at all. It is an excellent observation one hath on Simon Magus that Peter bids pray though he was in the gall of bitternesse and the bond of Iniquity, De. Arrow Smith. Acts. 8 12 23. If it were Lawfull and a duty for Simon Mag­us to pray, then sure thou maiest make bold to do thy duty too, thou canst not be worse then the Apostles says he was. Satan would scruple thee about duties, for he knows that is the way by which vertue and comfort should come from Christ unto thee. But keep close to Prayer what ever comes. And for the Sacrament, alas if thy heart be bad though thou goest it will not mend by stay­ing away, God may in some one Ordinance when thou thinkest not of it, give thee the comfort together of all the Ordinances in which thou hast waited upon him, and hither­to received nothing. He sets up a Portion for every child that is not at present fit to have it, and thou maiest have all together. But be sure to continue in Prayer and hea­ring, and at Sacraments if admitted to them.

3. Be dilligent in your lawfull calling. Let every man abide with God as he is called. Work with thy hands the thing that is honest,1. Cor. 7.24. Law­full work is Gods work for the time of it, as well as hearing for the time of that, fall not out with thy businesse, serve God in thy outward businesse. Let not Religion be re­proached [Page 140]to spoyle Servants or Workmen. Let not the World be the worse for it. Be­leive God is served, and may be enjoyed in those businesses. Many have many troublous thoughts for want of lawfull thoughts about their Businesse. Many people have much trouble for want of better Business. Mr. Ball (as I have heard,) when One complained to him of many sad thoughts he gave them a task of getting Ecclesiastes without Book as an only Remedy. Which when the party lookt strangely at, he told him that he per­ceived much of his trouble was for want of employment, and that would set him on work. And so certainly dilligence in an honest way is good Work for thee.

4. Abide thus in this course waiting for Comfort. Isa. 28.16. He that beleeveth doth not make hast. Be not too hasty with Christ; set not him a time. But wait till he please to come. It is good that a man should both Hope, and quietly wait for the Salvation of the Lord: quietly tarry till the Lord comes.Lam. 3.26 For con­sider thou may well afford to wait.

1. Christ waited a great while on thee, be­fore ever thou wouldst Offer to come to him. It is not long that thou ever framed for it, and art thou taking off time and quarrelling that he comes not out at first to welcome thee.

2. Christ is worth thy waiting for, It is no inferiour businesse thou tarriest about. One [Page 141]glimpse of his favour is more worth then all the world. Thou wilt never repent groaning for such a birth.

3. Thou art not so good but thou may be willing to tarry. Alas to have thee quarrel­ling at the foot of the ladder, that the par­don is not absolute, and that it came no sooner: It doth not become thee. The mercy is free. If thou considerest how in­finite it is that ever it should come to thee, thou wilt say there is no such equivalen­cy on thy part, but thou may thankfully tarry a time for it.

4. Thou hast no whither else to goe. No o­ther work will please thee. We say, when a friend is not just in the way, Come, stay, he will come anon, you have no other Business. You had as good stay here as walk about, &c. If you have any other Work you can doe, you had best go about it, you are not yet fitted for Christ. But if you cannot turne aside after vaine things. Then stay here. This way of holyness is the best way, and therefore you may afford to tarry in it. And blessed be God thy Heart is so dispo­sed.

5. This condition of wayting may be a very safe condition for thee. Thou little thinkest that there are such difficulties about mana­ging Comfort, as there are. These trou­bles keepe thee out of hearmes. Thou art now too feared, to do as some do. Though [Page 142]thou droopest, it keeps thee from security and levity, and many a scandall, that some of another temper are put to it to repent of. It saves thee some repenting work.

6. For any thing that is done of all this while Christ may cure thee in one moment. Thou thinkest matters are gone a great way with thee, that thou art very farr out of sight. Alas thou art within one glimpse of a perfect cure. Whenever the moment comes wherein Christ will appear, he can notwithstanding all that is done, make all cleare in thee. It is but causing his face to shine, but setting on one Word, but recti­fying thy heart, in some one thing, and thou shalt be whole. One look of Christ can mend all, and prayer may soone fetch it. Who would not wait if he thought he was so near.

7.Jo. 7.6. 1 Pet 5.6. Caryl. Hab 2.3. His time is the best and the fittest time. your time is alwaies ready, (saies Christ) but my time is not yet. He will exalt you in due time. The vision will speak, it will not lye. He that says more then is so, lies in word, he that promises more then he will doe, lyes in deed.1. Sam. 13.8.10. but it will be in its appointed time, Saul waited but not long enough, in wordly matters men must wait to the end of the day in their tenders, till sunsetting, or they cannot scape undamni­fied. [Page 143]And art thou talking of breach of day, when it is not yet the third hour of the day? Why it is a great while to night Christ may come yet if it were nearer sun­setting then it is, It may be in this case as in Daniels Vision, the thing is true, though the time appointed may be long. Dan. 10.1. But Christ will not faile his own in the best and fittest time.

8.Isa. 54.7.8. The longer Christ tarries before he comes the longer he may tarry when he doth come. when he hath forsaken a little moment. He gathers oft with everlasting mercies. He may not come till thou art fully prepared to make him so welcome when he doth come, that he may never leave thee. They that have a smal fine, pay a good round yearlie rent and they which fine hard pay the lesse rent It is hard to say which is better. Here is a conveniency and equality both ways, if thou be not soone comforted as some o­thers are, thou mayst have thy com­forts more through and abiding when they come.

9. However Heaven will make amends for all. If thou get it there, it will bear char­ges abundantly. A waiting soul may get Heaven, as well as a soul ravished with joys in believing, And thefore wait: a man ill mounted riding to such a place, others o­vertake him and overgoe him, but yet this is still his comfort, they tell him he is in the [Page 144]way. To be cast behind and loose the way were sad, but this is comfortable that o­thers can say, I left him on the road, he is in the right way, though he drive some­what heavily. And when he is gotten to the City, he forgets soon his lesse plea­sant Travell, he is glad he is There, and they that rid faster, & easier can be no more. So though thou thinkest others out goe thee in gifts, parts, and abilities for ser­vice, yet Thou art in the road, and if at last thou overtake Them in Heaven it will serve thy turne. Thou may be as welcome at thy journeys end as he that came thither with more State, and ease, Then thou hast done.

10. If thou hadst comfort it should not be, to set thee at Liberty ease and idlenesse. He that would faine have assurance That hee might unyoke in his Christian Course, doth not desire it aright, nor is like To have it, surely thou must labour as much from com­fort to improve it, as Thou dost for comfort to attaine at, Labour we must, and There­fore resolve in it, and patiently wait in this good way. It is a great question whether be the harder work to get, or to use comforts aright, to keep from impa­tience in the want of them, or security in the enjoyment of Them. Each condition hath its Excercise; Though the former hath lesse hazard in it. It may suffice to have [Page 145]said all this, to the clearing of the hopes in respect of comfort to those that are thus spiritually tosled at their first setting out.

CAP. X.

The doubtfull cases of such as have made longer Profession briefly distressed from the Observation.

2. TO those that have made longer profession, that are walking in darknesse and have no light. Many of these are severally troubled in doubts a bout their Estate. This doctrine seasonably presses them to hope, and it would find mat­ter for them in their severall capacities, but to speak to these particularly, would swe the discourse; I shall therefore speak some­thing in the generall, and the Spirit of God is able to melt it into the particular condi­tions of trobled Souls, that are of this sort.

And soe 1. Take notice, That whatever was urged as a ground of Hope to the pro­phane, belongs to you much more. You are as near as one of them if all be to begin now. Thou cryest out of an Hypocrite, as if his condition was worse then any ones. But

1. Take notice, Every one is not an hypo­crite [Page 140]that only wants strong grace, many they try themselves for the truth of grace, by the signs of the degrees of grace. True grace is one thing and strong & grown grace is another.

2. He is not an Hypocrite, that is not a compleat Christian. A Christian may be in preparation for Christ, and if not through­ly come over, yet still he is no impostor, onely in the way to a true setled state.

3. He is not an Hypocrite that hath some hypocrysie in him. None complain so of a bad heart as they who have the best Heart. But if Hypocrysie be found amongst other sins. If it be not allowed nor ontertained with delight. The soul shall not be accoun­ted with as the Abettor of such a way.Gal. 2.12.13. Pe­ter for once dissembled yet not an Hypocrite for so doing.

2. Though thou be an Hypocrite, yet there is hope; for thee, what though no­thing but an outside profession? (For that string many one is harpning on) yet sure thou art as near as the Drunkard, profane per­son can be. Never tell me that profession should hinder you in your coming to Christ: Athanasius wished all men were Hypocrites, That they had been all so good as Hipocrites are, For God hath more examplary honour from externall conformity, then from o­pen prophaness. And further it cannot hin­der your coming in.

1. Profession hath kept you from many [Page 147]grosse sins, which would have been heavy on you if now to reckon for. Alas if thoughts of Evill have been so tedious to you, what then would you have done, if these thoughts had been words, and these Words actions. Therefore your profession hath not hindered you thus far.

2. Profession hath intituled you to many serious Christians who would not cease to pray for you, and would not easily lay their hands off you, for the Hopes they once had of you, you are hereby drawn to Gods chil­dren who will be sure to stick close to you and pull hard before they loose you.

3. Profession hath inured you to the means. This is the way to get comfort, many a star­tled soul knows not dutys, nor how to frame to them. But now profession hath taught thee the manner of the God of the land and in this thou art aforehand. For this is the way to have comfort, or have the Heart brought over, if yet thou fall short in this work. Many a new convert knows not how to set upon the duties of Religion whence he might receive strength and comfort, which is a great disadvantage to him. Now thy profession befriends thee with this benefit. Thou art well used to Prayer, and reading, and hearing &c. which is a good Thing be­fore hand in this matter.

4. All the danger in profession, this very fear of thine about it, takes away. That Hy­pocrites [Page 148]are in more danger then others, is not as if this sin was more unlike to be par­doned then another, but because this kind of Sinners seldome, or never, repent, and come in, as other sinners do. Hypocrysie hinders not pardon so oft as it hinders re­pentance. Now if this be thy fear and thy burthen, there is not this danger of thee. Profession if not sincere, it is dangerous only in this, when it is rested on, when it is made a Christ, when men are thereby whole, and need not the Physitian, and so are hindred from comming to Christ for thorough healing. But when the soul is sensible of it, and strives to come to Christ notwithstanding it, there is no incapacity upon it, more then on any other state for its acceptance with Christ. The Harlots and Publicans that enter into the kingdome of Hea­ven before Scribes and Pharisees; Mat. 21.31 It is not meant of Heaven above; for Scribes and Pha­risees as such, and Harlots and Publicans as such, stand at an equall distance to glory. A prophane man dying so, cannot be saved no more then an Hypocrite that dies so. But the Kingdome of Heaven is taken here as frequently in the N. T. For the Kingdome of Grace, for the Kingdome of the Gospel, and so the meaning of it is, Harlots and Publicans, are sooner converted, brought to repentance, to close with the Gospell-Kingdome, then the other are. Now this [Page 149]doth not imply that no Pharisees should come in, nor that they should be esse welcome if they did come in, then Har­lots and Publicans. Nay sure if professors come to Christ to deny their own Righte­ousnesse, come off the condition that it is so hard to come off from, they should be the rather entertained. It is not pro­fession that hinders acceptance unless it hinder repentance, if it hinder not com­ing, it cannot hinder your welcome. Paul was a Pharisee a liver without the Law, yet Paul, when repented,Mat 21.29.30. was received as soon as any other Sinner. The Similitude in that other place of the two Sons who were asked to Work in the Vineyard. The one denyed, the other broke his promise, now as the former repented of his unman­nerly deniall, and went, so if the other had repented of his unfaithfull breach of pro­mise, and had gone too, no doubt he had found acceptance. Thou talkest of an al­most Christian. But sure an almost Christi­an may be an altogether Christian, or els Paul had prayed for this in vain:Acts. 16.29. 2. Pet. 2.21 For that place, Better never to have known the way of God &c. This is not to this purpose.

For 1. It is spoken of such Christians as were turned Seducers, Ringleadres of Heresies, Persecutors, Wolves, that were risen up not sparing the flock. Thine is not any grosse apostasie from profession, but [Page 150]only a discovery of insufficiency. And

2. It is meant of them as finally persist­ing in that state. It may be since thou pro­fessedst, thou maiest have fallen by some great sin, but thou hast no heart to conti­nue in it. It lies not quiet in thy bosome, thou hast no rest in thy bones by reason of it, Thy Hypocrysie if such, is not maintained, and thou art weary of the state and willing to come off from it, these very Apostates if they had repented, there was hopes of their yet coming off. And therefore by all this it appears that they fear and trouble doth take off the danger of thy profession, the foolish virgins if they had mist their oyle in time it had been happy for them. If thou beest one of them thou hast this advantage that thou missest oyle, before they that sell it have shut up their shops. There is yet hope in this thing. It appears then that all the incouragements that have been given to that other sort, of new beginners, doe belong to you much more, you may set in as beginners, and share with them and welcome. All those comforts do be­long to you. Besides a grosse mistake may hereby I hope in some measure be removed that many a soul thinks their hope is be­hind them altogether, that they must ei­ther evidence it from what is past allready or els have none the matter is not so, Thou art as free to take Christ as any other [Page 151]man. It thou canst not cleare it from thy profession already that thou hast taken him, thy profession puts no incapacity upon thee but thou maiest set in for him now as wel as any man. And

2. There is hopes for you. For God may withdraw from you (as he witholds from the other) for choice ends of good unto you. Though you walk in darkness and have no light, yet this may be for your in­terest exceedingly.

1. God may do it to fetch some sin out of thee. There is some evill way in thee, some way of lying, some way of false gaine, some way of pride, humoursomeness, in­dulged passion, &c: no marvell if thou he one of a troubled spirit. Much if not most usuall trouble of spirit is observed to arise (as occasioned at least) either,

1 Out of melancholly as one in that bodily distemper (Mr. Baxter says) one may as well cure a man of a palsy by a Ser­mon, as such a man.

2. Or out of ignorance of the nature and mystery of Grace by Christ the tenour of the Gospel covenant.

Or 3. From some disobedience now, it may be for some thing of this last kind, and it is fatherly in him to withold from thee till this evill way be rooted out.

2. It may be to fetch thee on to some fur­ther degree of Holyness. There are after work [Page 152]of conversion. And the change they make are as considerable almost, as if never any work had preceded. The disciples who had left all for Christ,Ma. 18.3 yet they must be converted againe, and more converted to this grace of humility, which yet was wan­ting in them. God will afford comforts at first on those terms, on which after he will not continue them. He will bear with that in a beginner, that after he will stand upon to have it mended. He will not carry al­waies towards us as babes, he looks we should grow towards strong men in Christ. New wine must not be put in to old Bottels. Mat. 9.17. At first he would have thee spared in some things, but he expects that thou shouldst in time get thy bottles so renewed, as to hold the strongest Wine he hath for them: And so he withdraws from thee now; not because thou art worse then formerly but be­cause thou art not better. He hath a design not to cast thee of, but, to put the forward by this withdrawment. Some after work is on so t, It is not if I am to be converted now, o I had nothing before; thou art mis­taken. Some may have been before, and some may be to be added still; God will have thee of the fashions of the world, more humble, close and serious then formerly, nothing so like to make thee a right mor­tified Christan, as terrours are.

3. He may design thou shouldst be more esta­blished [Page 153]and setled then heretofore. He that hath his comforts dearest, usually hath them surest. Thou knowest how thou camest by Christ, and so art like to keep thy hold of him. The spouse that had lost her beloved when she found him,Cant. 2.6. she would not let him go, she charges by all the Hinds and Roes of the field, that they should beware of awa­king him. Christ is gotten into the beleevers heart, he charges the affecti­ons to keep the lumber of the world, and the lusts of the flesh at a distance, that they awaken not Christ, nor disturb his soul and him together. O such a one came not so easily by him, as to give way to Lusts, to loose him for trifles as many doe. Thou art like of any one,Cant. 8.6. To go through the Wilderness leaning on him. Thou hast come to Christ so importantly that thou canst not trifle with him. Thy ter­rors are like the wind that shakes the tree to make them more rooted. The winter frost nips the trees at present to make them more fruitfull: So these troubles of thine will tend to thy greater settle­ment and make thee more stedfast in the Lord.

If thou hast brought the matter to wai­ting thou shalt never loose the thing, nor yet thy waiting for it. If thou hast searched thy heart for sin, and about duty, and puttest thy selfe to God to be searched,Job 34 32. and says [...] [Page 154]thou shalt search and find none, no sin that I love and delight in.Job. 34.32 Psa. 17.3. but had rather have it taken away, then to have it tarry, you shall find you shall be considered herein. Now as long as any sin remains in this kind that the soul retains and from which it will not part. Christ may answer such a one, the matter stickes not at me. Thou art not yet prepared thou art not yet resolved on the match for thine own part. But if it be come clearly to this, that the matter is at waiting, thou wilt finde that either 1 Christ will come speedily; or 2, make it easy to thee to wait for him, (as if he doe either, it will serve thee, and be a great mercy to thee.) and 3. When he comes he will abundantly recompence his delay, a small moment I have forsaken thee, but with everlasting kindness will I gather thee.Es. 54. And therefore study to bring it to this and thou wilt have no reason to cease from ho­ping in such a way.

3. Consider you are not alone of Gods children in this affliction. God hath had many of his children in this wilderness, hath made their valley of Achor their door of Hope. David, and Heman, and Hezeki­ah. &c, now this sure might stay thy heart a little in this condition of thine, to think,

1. That many of Gods eminent servants have been thus heretofore. 2. That many of Gods children besides thee are so now or have been.

3. That it is a condition many have es­caped from, many have blessedly been de­livered out of this state. A disease many have been recovered from, and few have perished of: a curable, a comfortable di­sease.

4. It is the condition, which God hath stil chosen to lead his best children through; eminentest Christians, for life, and expe­rience, God hath thus trained them. There­fore this might stay thee at present, thou art under the chastisement of Sons, the dis­cipline of Children, in these bitterest con­flicts thou canst be in, as to instance,Jon. 2.4. Jonah said, he was cast out of Gods sight, yet he would look again towards Gods holy Temple. He thought in the Whales belly he should never have been seen nor found out more, but he would have the other look at Christ (for the Temple was a type of him) before he quite gave up all, and you know he was brought out of that miserable deep, and manifold prison againe. Ephraim is be­moaning himself.Jer. 31.18.19.20. For afflictions that stuck by him, God chastised him, and he was chasti­sed. God makes afflictions to tarry if he sets them on,Lan. 3.3.54. he was likewise troubled with an unruly heart, Was like a Bullock un­accustomed to the Yoke. Yet he begs of God to turn, and this bemoaning Ephraim is a pleasant Child in Gods eies and he remem­bers him still, nay earnestly remembers him [Page 156]still, and will have mercy on him. The Church concludes her self to be cut off, and laid in the dungeon and a stone upon her, made sure for coming forth, yet she thence cryed to God; and though none else could hear her where she was, yet she got the Lord to hear in that place, and he drew neer to her, notwithstanding the dungeon and stone, and says, fear not. Nay the Church is gotten into further misery,Ezek. 37.11. to 16. she is not only in the grave, but rotten, come to dry bones, and says her hope is lost, and she is cut off for her part, Whatever the Lord will do with others, says many such a soul, I think for my part I may as well sit still as stir any further, I am gone I think for one. But God says, he would come to their very graves and open them, and call them forth and put his spirit into them, and make these very dry bones to live. The soul in a very far gone condition, the Lord will make it to live again. He will fetch it out of the grave and bring it back from corruption, when it says, it is cut off, for its part. The soul now in this condition from these con­siderations, may move the Lord as David; Deal with me,Psa. 119.132. as thou usest to do to those that love thy name, or according to thy custome to those that love thy name. Men that give freely at their doors shall not want custome, and so if they intend not to be troubled, they will say at first, If we [Page 157]use them to this we shall never be without such guests; now God hath a design to shew mercy, and so he hath still used poor people to his doors. They can challenge nothing at his dole door, but only his custome of giving. He hath alwaies been wont to shew favour to those that were distressed; and thou mayest hope he will be no worse to thee then to another, and thou mayest be well assured of it. It is a good house, very good to the poor, and therefore if thou be needy call at it, and hope for re­lief.

4. In this very condition thou art in.Es 57.15.16. & 66.1.2. The Lord hath tender thoughts towards thee. The Lord, the high and lofty one, whose name is Holy, &c. These are attributes that fright a poor sinner, of any, The Lord, the high and lofty one. If I were righteous I would make Petition my only plea, so infinite is he, and I am nothing before him. But then he is, an holy God, and dwells in the holy place. I, says the sinner, this affrights me, for he will not endure sin, I am unclean, I am a sinfull man, my hope is gone to deal with so pure a God; God hath mentio­ned these affrighting attributes on purpose, and this high God, this holy God, will sin­gle out this man also, will look at him, dwell with him that is of an humble and con­trite spirit, that is broken in peices for [Page 158]sin, and that trembleth at his word. His great­ness will condescend to thy meaness, his purity to thy sincetity, and to thee of all other will he look. And so hè speaks affectionately of a bemoning Ephraim, Jer. 31.20. since I speak against him, I earnestly remember him still. The child cries in secret, and the mo­ther that hath beaten it, is ready to cry too. Josephs Brethren are pitifully troubled and Joseph gets into his chamber and weeps too, one would have thought they had beene of no kinne to hear them talke together, but Joseph did but this to bring them to repentance, Joseph chides to their faces, and weeps in a corner, and at last weeps on their neck as their dear Brother Joseph. The Lord hides great bowels from you all this time of your correction, but you will know he is choice of you while he speaks bitterest unto you, sure thou art one very gratious with God. An eminent di­vine says, if he were to choose a mans pray­ers he would desire the prayers of such an one above any mans,Isa. 54, 11. O thou afflicted tossed too and fro, and not comforteà, &c. The Lord takes notice of all these passages, can call her by the name of all afflictions and sufferings, which shews how much his heart is toward poor reatures in this condition. Nay he says plainly in all their afflictions he was afflicted.Isa. 63.9. Why thou wilt say then why did he not spare himself and me too; prethe [Page 159]why doth the mother whip the child whilst at the same time she could cry ra­ther then strike it, but she will rather grieve her self then undoe the child, and so is thy fathers Wisdome and affection tem­pered towards thee.

5. Soules in this condition, should not untowardly put off comforts, when they are offered unto them, sometimes the word brings something neare you, you know not how fairly you can put it off. And yet you do not take it, you are affraid of applying any comfort. Take heed you be not wil­full in your trouble.

1. Corruption and Satan is often grati­fied in a despairing humour in the hearts of Gods children: some they study industriou­sly to evade comfort. Set themselves to doubt, think it good for them, count all them unfaithfull, that would tender any comfort unto them. Alas corruption hath gotten an end in these troubles,Psa 77.7.8 9. vers. 10 and this pevish discontented sadness pleases thee, and thou art therefore thus resolved on it. Now this is thy infirmiti. So David compla­ned of such an humour in him, he describes how he said God had forgotten to be gracious, &c. After he censures it, says, This was his infirmity. And so this is thy infirmity and corruption in thee, thou studdyest to be sad. Never did carnall man study so to pre­sume as some troubled Soules in a right­hand-extreame, [Page 160]study to despaire.

2. It is a great sin for thee to do on this fashion.

1. It brings up an evill report on the good Land: It is not only thy own suffering or self deniall, but Religion suffers herein. Alas, what will carnal men say of Religion? but that it makes folk mad? makes them mopish, and they will blesse themselves from Religion. As indeed who would not be discouraged from putting himselfe into that Physitians hands, if all his patients lay languishing, and pining in a pittifull con­dition. Certainly our sorrow is better then their carnall mirth, but our cheerfulness would be better then our sorrow. I can­not but think some of you that are dejected and resolvedly sorrowfull out of hatred to your selves, yet you would be loath to be s [...], out of your love to Religion, if you knew you prejudiced others by it.

2.1. Jo. 3.23. It is disobedience. It is the command of God that we should believe. Yeild to Christ and lay hold of him, have honourable thoughts of Gods tendernesse and mercy, and readily cast your selves upon him. Though I judge that in believing there is more then affiance, yet I think affiance is not excluded.1. Jo. 5.10. He that believeth not, that God will accept of a poor sinner, that de­sires to come to him, in his way, hath made him a lyar. And therefore this unbelief is [Page 161]a matter of high concernment, sure thou wouldst not sin, if thou knewest it, shall I tell thee thy great sin at this day, is thy studied drooping, thy invented tricks to put off the Lords consolations. This is thy sin.

3. It hinders thy Christian course. Thou cryest, O I could be cheerfull if I could but doe such and such duties. Labour to be cheerfull, and that were the next way to be able to doe those duties. Thou talkest of deadnesse and unaptnesse to any thing that is good, why alas, thy soul is under a generall discouragement, and this must needs make thee unactive, but if thou hadst comfort, this tree would thrive in the warme sun, and on the back of the chim­ney if any where,Neh 8.10 The joy of the Law is our strength, Our joy in God puts us on and makes us much more able for service, then otherwise we could be.

4. It is a dishonour to God not to trust him upon his word: not to beleive him further then we see him. We will believe nothing he hath said further then we can find it evi­denced upon our own hearts. The vilest usurer will trust when he hath a pledge as good or better then the thing he lends,Jo. 2 [...].29 so thou wilt trust God if he lay in a pledge with his word. Thomas would believe if he might see. Blessed saies Christ is he that hath not seene yet hath beleived. Herein is the [Page 162]Lord glorified when we beleive his word, and rest in that, though we find not things within our selves as we could desire. In these respects it is thy sin to put off com­forts.

3. Put not off comforts, for cheerfull holy­ness is better then sinning sorrow. Thou thin­kest thou doest well to be sad: I tell thee no sorrow, even not holy sorrow, is a con­dition to dwell in, but only to pass tho­rough. Our aim should not be at it, though we should be content in it, but the height of Christianity is holy rejoycing in the Lord,Psa 37.4. To delight in God. Our very sorrows are better then the worlds joys, but our joyes are better then our sorrows. This is not the condition we should rest in. To take pleasure in God,Isa. 58.14. to blesse him, to serve him in Holiness without fear, is that the Lord delights most in. The Lord taketh pleasure in them that fear him in those that hope in his Mercy. He takes delight to be hoped in as well as feared.Psa. 147.11. Cheerfulness should be aimed at: sorrow is oft our way but not our choise, proper or chiefe work.

4. Remember and treasure up comforts formerly received, As Mr. Baxter says, what are our memories for, if we will beleive Gods kindness to us no longer then he is just telling us of it? David remembred the days of old. Art thou in trouble, hath the [Page 163]Lord never comforted thee! is there never a piece of a ring, nor old Gold, no to­ken of love a great while since given thee? whome he loves once he loves for ever, and therefore think of what is past for thy comfort.

5. In this very condition thou art in, Bless the Lord Surely, there is very much in this thing. Thou canst not pray, it may be, thou art so dark-hearted, so overpressed with fears, see whether thou canst not praise him. Praise him sayst thou, how! Or for what?

1. For thy life. Though thou art a trou­bled soul blesse him thou art a living soul. Thou mighst have been dead and out of all Hopes, and at the farthest of thy fears.

2. That thou hast an healthfull body, if it be so with thee that thou art not taken off the means of thy soules good.

3. That God hath shewed many Mer­cies to thee of old. For all these troubles, those old favours must not be forgotten.Isa. 45.5. The Lord girded thee when thou didst not know him.

4. That he still doth provide outwardly for thee. Many a one is poore and hath much adoe to live. If thou wert so it would be a great addition to thy present trouble. If thou wert in doubt about thy soul, and put to it for thy body too. We count oft our troubles great because no greater are upon us. Job was sadly deprived of all, and not [Page 164]spared in soul neither, surely the Lord is good in this to thee.

5. That thou art out of Hell. Many it may be of thy companions are in the con­dition which thou fearest, and are past fear and hope too. That thou art spared out of hell for a time (if it must be but a time) thou mightest do well to thank God for that. The Devils and damned are not spa­red a minute from their torture.

6. That thou art kept from grosse sin That thou art troubled rather then wicked, better God trouble thee then thou trouble the World as many a Drunkard, Swearer, Chea­ter, and prophane Person doth. Bless God thou art not one of those.

7 That thou hast the prayers and pitty of Christians, and thy Ministers.

8. That Christ hath not left off treating with thee, but is dealing with thy Soul and upon tearms with thee. That thou art troubled, art sick of Love, he hath left thee,Cant. 5.4. yet such mirrh is on the handles of the door, that thy Bowels are moved for him. It is a Mercy that thou art not secure, if thou beest all out as bad as thou talkest of.

Besides take notice of his hearing thy prayers, saving thee from trouble, his daily passages of preservation towards thee. For all this fancyed unkindness take notice of his love and blesse his name. And I tell you, you little think how near a way this is, [Page 165]and of how excellent an use this may be to the recovering of thee from thy trouble of mind.

1. It may help thee by diversion, variety of Work may help much under discourage­ment. Thou art all for numbling, and this hath quite dulled thee, turn thee to the duty of praise, and it may call up other affections, which may change the current of thy heart, and work an alteration.

2. It may affect thee and let thee know all is not wanting: though I have not all, yet I have some. I have a great deal to praise God for, for all my troubles, now thou carriest like one utterly destitute.

3. It might secretly afford some evidence of thine own sincerity. If thou can delight to set up God, though thou fearest thy share in him, sure this is not of the damned kind that is in thee, there is cursing God, but no praising in Hell. There is ingenuity in thy prayses, and enough it would shew thee of Gods grace upon thee.

4. It might affect others with Religion, Cant 5.10. The spouse that wanted her beloved and spake so in his commendations, it drew the daughters of Jerusalem to desire,Cant. 6.1.2. to seek him with her. If a Christ wanted be thus lovely, what, is a Christ enjoyed, may the stander by say? And sure in this very fit, thou hast much to say in Christs commendations.

5. This Service would be hugely well taken [Page 166]from thee. The Sacrifices of God are a broken Spirit. Psa. 51.17. But sure then the prayses of a bro­ken spirit would please much.

6. This might make way to Mercy more then any thing, nay may God say, If thou blessest me in this condition, it is pitty but thou shouldest be in a better, and then thou wouldst blesse me more. The Soule resolves to serve him, if it may not have him, And to commend him to others if it must never enjoy him her selfe, this is great ingenuity, and this is the ready way to comfort. But thus let troubled soules cherish and improve their hopes about their estate. And thus we dismiss this part of the improvement of this poynt to the Godly, both beginners and others, in respect of their darkness or want of comfort.

CAP. XI.

The truth improved to the Godly in respect of any prevayling Sin.

2 MAke use of the duty of this doct­rine in respect of sin: And this wil. be of use in respect of comfort toe. And it may be some Souls sit down in this recess of sorrow, and despondency because of sin, some prevalent sin is still in them, and they think they shall never get the better of it, that there is no hope about that veine and way of sin they find within them. But God hath not shut you up in this thing.

Some sin that is prevalent, and you have long striven against do not conclude that it will never be otherwise, and so to despair about it, either

  • 1. Thence to give over striving, and to make some dishonourable truce, to give some tolleration to that corruption, to strike some way to cast that to the latter ends, to put it among thy necessary infir­mities, as it is hard to fight long with a Sin. Or
  • 2. Thence to conclude thy estate to be car­nall [Page 168]because of the prevalency of that sin. Do not either conclude for the sin or against thy selfe, because it is so with thee: there is yet Hope left thee about this thing. For,

1. Thou knowest the badness of no bodys heart but thine own. It may be thou conclu­dest thine to be desperate because thou thinkest none like to it, but thou knowest none but it, that makes thee think so. There are few of Gods children, but they can vye for thoughts with the worst thou hast; if thou knew as much as they know. Thou concludest if others knew thy heart they would abhor thee, when as they know e­nough of their own and cannot abhor themselves, when a young Divine askt Luther what he thought by such a one that did not believe what he himself preached, Melch. Adam. thin­king that Luther would have pronounced some dreadfull sentence on such a state. Luther answered, I am glad to hear there is some body else like me, which did immedi­ately much comfort the young Divine. Thou thinkest no body else is like thee, when as the best of Gods Children, could shew the same things thou speakest of, dost not heare thy sins sometimes confessEd in publick, and if none had them but thou how should others confesse them! It seems by that these things are stirring elsewhere as well as with thee, many a one, whom thou thinkest to be free, (or notwithstan­ding [Page 169]wouldst not conclude that he wanted sincerity for such thoughts) hath the same things in him which thou hast, and thinks the like concerning thee.

2. Thou art the better for thy striving, in that it would be worse with thee, if thou strivedst not at al. Though thou hast not such successe as thou wouldst have, yet thy labour is not lost. For that corruption which re­mains notwithstanding thy striving, how would it prevail much more if thou strivedst not at all? If the wind and water carry down thy vessell notwithstanding thy toile at the Oares, how fast, and how far would it carry thee if thou toyledst not all. There­fore this contest of thine though it hath not a positive yet it hath a privative successe. Though, it bring not that good thou wouldst, yet it hinders a greater degree of evill. Thou art not sensibly better but thou art prevented of being sensibly worse, by this contest of thine. Here is the profit, that thou art kept from being worse hereby.

3. This is thy work, this is the state of the Godly. These are the Cananites left in the land to prove thee These are to learn thee war, these are left in thee and must be so while here, there is much grace exercised, and left on purpose for this end, viz: about the sin that remains in the Godly. The sin is evil but thy contest with it is part of thy taske, thy work which God requires and accepts of [...]t [Page 170]thy hands,Gal. 3.17. The flesh lusteth against the spirit and the spirit against the flesh, and these two are contrary. Thou thinkest that all should be of one side and one party in thee, but it is consistent with the work of grace, to have twins stirring in the wombe. These principles are contrary and no marveile if they strive and lust one against another. This is the Messenger from Satan to buffet thee, to keepe thee from being exalted above measure. These very corruptions keep thee out of harmes another way. The Canaa­nites remaine to put thee in mind of the na­tive inhabitants of the Land, that thou may­est be humbled notwithstanding any bet­ter entrance that is made upon thee. Heze­kiah God left him in the matter of the King of Babylon, and it was not to let him know he was an Hypocrite,2. Chro. 12.31. or because he was one, (as thou art apt to conclude, if thou wert right God would not leave thee as he doth, such a sin should not Lord as it doth.) but it was that he might know all that was in his heart, might know what dangerous seeds there were still remaining with him, that he might understand what his heart might be trusted in, better then he did be­fore, which might make him carry humbly under the signall mercies the Lord had af­forded to him.

4. There is roome for growth in the best of his Children! They are not so good but they [Page 171]may mend, grace should encrease and thrive when it is in truth, now thou must not take that stature to be necessary to denominate thee a true Christian, that thou art to grow and thrive unto. These may be things to be endeavoured for; and not to be had at first setting out. Thou wouldst have it all at first. There is a kind of paine and lameness in young ones, that is called the thrift, which is not a down-right lameness. And soe may this trouble of thine, not be so much con­cerning the truth as the growth of thy grace: many of these things thou complainest of should rather be the matter of thy future en­deavours to overcome them, then markes to judge thy present estate by: rather things to be striven against, then despaired from.

5. There is hope about this thing, for thou canst not goe to God about a businesse that doth better please him then this is. The Lord will give to his Children riches, and honour and health, &c: which are not things im­mediately for their souls good, and yet he will not deny them these things, because they are dear to him: now if thou goe to God for power against sin, and strength so duty, These are things the Lord delights in. In these things I delight saith the Lord,Jer. 9.23. and therefore sure thou may hope this pe­tition of thine shall in time find acceptance. It is a great advantage to petition a King [Page 172]for that which he loves to be asked. Thou hast Gods will on thy side, thou canst not be so against sin, but God is against it much more. And therefore thou maiest hope that in his own time he will help thee about it, and however that he hath his glory from it, or it must not abide in thee soe quite against thy will and his will too.

6. The Lord can easily help this thing, mat­ters are not so farr gone in thy heart, but the Lord can with one touch of his hand cure all, If Christ do but looke back on Peter, he shall leave his denying, and swea­ring, and cursing, and fall a weeping. The Spouse that will not stirr to let in Christ, if he leave but the droppings of his fingers in the hole of the doo [...]e, her very bowels shall be moved for him. Alas thou thinkest this heart of thine is farr sunk, that it cannot be recovered, at least in no small time, but thou art mistaken, the Lord can mend all this with one glimpse of his countenance, It is he that strengtheneth with strength in the Soul. Psa. 138.3. He hath a notable hand at these inward cures, and indeed what cannot almighty­ness do? There is no sin so enterwoven with thee in thy constitution and by custome, but the Lord can take thee off it, and no duty thou art so averse unto, but he can bring thee on unto it. It is but the wakening of the wind, (and you know that [Page 173]oft is on a suddain) and the garden spices send forth their pleasant smell. Cant. 4.16 The power is in God there is a root in thee, It is but this power stirring, and the root in thee shall answer to it, and thou mayest soon be of a right temper, and in a right order before him. Saul persecuted David because he feared his supplanting him in the matter of the crown, and no doubt there was not a­ny thing in the world, that went so against Sauls stomach, he could down with any thing better then to let David be King. But yet Saul in a fit, when overcome with Da­vids kindnesse, could yeild to this, and could covenant with David when he should be King, to shew kindness to his family:1. Sam. 24.20. now he could let David be King or any thing; and so God can bring that temper upon thee that thou shalt yeild to any Duty. Nothing shall be stuck at by thee, how averse soever thou sometimes wert unto it. The Lord can change habits and customes in thy heart,Davenant on Col. 2.2. he can take thee off. The mighty power of God can alter this heart of thine. The man in Gersom that studied against atheisme, and could never get the better of it, at last he prayed that God would help him in it, and he was clean rid of all his horrid temptati­ons this way, and was as really perswaded of the truth of unseen things as of the chair he sate in. The heart of man is deceitfull and desperately wicked above all things, who can [Page 174]know it? Worse then men can think, worse then we ourselves can discover, but he adds, Thou Lord knowest, &c: Is this any comfort? yea sure. The Lord can discover and cure this deceit to the very bottome, he knows the heart altogether, thy Soul it may be is like a curious Watch, that at present will not goe, the fault thou doest not know, but goe it will not, what course is to be taken with such a peice? why take this heart this Watch to God. 1. Who made it. 2. Who is the best workman. 3. Hath alwaies men­ded it, and knows the course of it, and he is like of any to set it a going. An heart that hath stood by thee a long time and hath not gone, this glorious artist can set it a go­ing againe, make it as perfect and better then ever it was, He can soone see what the matter is with it, whether the fault be in the spring, whether any wheele wanting, whether any thing broken, whatever it is, he that made it, can soone discover. It is but his touching it, and he can set it straight and put it into good order as ever it was, and much better: so may thy heart be or­dered by God which thou so much com­plainest of. There is hopes of getting the better of any of these sins for all this.

7.Rom. 7.24. This is to make thee willing to dye. Paul crys out to be rid of this body of death. And so some sin will abide with thee, while thou art here, to make thee willing to leave this [Page 175]world to be rid of it. And there is hope we shall one of these daies dye, and then all this sin shall be parted with.

But in this labour of thine about thy sin thou mayest see there is yet ground for thy hope.

CAP. XII.

The Observation improved to the Godly in respect of their afflicti­ons.

THe third and last improvement of the point to the Godly is, In respect of their affliction. The godly are apt to be discouraged and dejected about their outward afflictions. We shall make use of the doctrine as to them, that are in this estate. Doe not sit down disconten­ted about your state whatever it is, there is yet hope in this thing whatever the trouble is, instead of concluding it remedy­les and letting down your heart about it.

1. Humble your selves for the sin that you think brought this affliction on you. The Lord doth not willingly afflict, he doth not doe it [Page 176]out of his heart (as the marg. nath it) out of his meer pleasure as the phrase elswhere sig­nifies,Neh. 6.8. when there is no ground for the thing doth not strike,Heb. 12.9. because he will strike as sometimes our fathers of the flesh, strike children in tyranny, in passion, when angry with other matters, but he doth not strike us so, he doth not usually do it out of a will, though this were to be humbly submitted unto, but he doth it out of some blessed de­sign upon you, search therefore thy heart for former sins as the Church did.Lam. 3 40 Jer. 31.19. Ephraim is chastised and bears the reproach of his youth. And so God may bring thy youthfull sin to thy remembrance, or some other miscar­riage, and it is rather thy duty to search for this, then to despair about thy affliction.

2. Labour to part with any sin your affliction discovereth. If it be not the sin, yet part with that which comes next to hand, make clean work as you go, this is worth the finding, and this is the way to find out the rest: God may strike thee to have thee leave this sin, though thou thinkest it is not the sin the Lord strikes at in thee.Isa 27.9. This is the fruit unto Jacob to purge away all sin, part with all you can find; and then you may be sure you shal part with the right one. If God strike at one, he intends thou shouldst leave all thou findest. If the chiefe be not yet light on, deale with these thou meetest, to be doing with.

3. Do the dutyes your affliction requires at [Page 177]your hands. You are willing it may be to think such a businesse helpless, because you have no mind to be at the cost of using the meanes for it; Concludest such a friend in­curable because thou hast a mind to give o­ver praying for him, and dealing with him: the Church crys there is no hope, because she had another way to go, had other businesse she minded more then deliverance this way. Thou lettest this thing lye desperately because thou hast no mind to be importu­nate in prayer, unwearied in thy endea­vours about it, unlesse it would come with ease, it will not come at all, as if nothing that is difficult were possible. Come let this despair of thine save thee no labour take paines about this thing, cry mightily to God in it, leave it not off, unlesse the Lord hath said to thee say, no more to me of this ma­ter, many would have matters with ease and it will not be.

4. Thou art not alone in thy trouble, There is no temptation hath taken you but that which is common. Many of the pretious servants of God have had their sore afflictions and all Gods servants still aile something this way. If you be without chastisement whereof all are partakers, then are ye Bastards and not Sons, would you be priviledged as none of Gods children are! Alas there are none but have their exercise, some one way and some another, every one must have somewhat to [Page 178]ballast an heart of vanity with, whilest he sailes through this world. The parable of the hares being hunted on every hand and in continuall feares, in discontent they would goe together and drowne themselves; but as they went to the bridge of the river the frogs at all adventure leap into the wa­ter before them, whereupon they tooke courage that they were not the most mise­rable creatures in the world, in that some were more affrighted then they. And so no doubt some are determinately miserable in the very cases, wherein you a little suspect your condition.

Doe not conclude any one child without affliction. For many one may have secret afflictions which they speak not of, nay afflictions about such secret things as is not fit for them to speak of, thou knowest not what sorrow they sup in silence, what they suffer, and commit to God only, no friend hath the knowledge of it. And so this way those thou thinkest to be most free, may have a greater burther then thine is, because they have no ease by complaining as thou hast. Do not say any one is free, unlesse you hear any one complain for want of affliction. These are rare but if such a one should be, I would say to him, it is time enough yet. There is room for many afflicti­ons to stand, betweene this and his latter end, and therefore this need not trouble, [Page 179]he may meet with his childes part time e­nough yet.Directi­ons for peace. p. Mr. Baxter hath communica­ted to us an experience concerning him­self this way. That he was sufficiently hel­ped against such a temptation. But con­clude thou art not alone in thy trouble. So­crates used to say, if all mens loades were laid in a common heap, each man would take up his own again.Plutarch. Pittacus when he had invited many strangers to dinner and his shrewd wife came among them, and overthrew the dishes: he said, no man is without his crosse, were it not for this one thing I were the happyest man.Jer. 10.19. This is a grief and I must bear it. Every one hath some, and this is mine. It is but one bundle and I must make it part of my work to carry it as strongly and patiently as I can, some men are of singular use whose chiefe work is to carry burthens.

5. Thou hast cause to blesse God that it is neither carnall prosperity, nor carnall adversi­ty, the former would not have been so good as affliction, the latter much worse. As long as thou art in the state of a Child no mat­ter what thy condition is. If thou hadst the world at pleasure, and wantedst grace what would it avayle thee, and if thou beest in adversity, and yet art not wicked, withall, it is some ease to thee. There are many that are godly may be in prosperity, and so there are many wicked men that are afflict­ted [Page 180]and wicked too, and therefore herein thy condition is better, thou bearest fruit in this affliction of holyness which is better then prosperity, like the flower in china that in Winter looses its leaves yet hath a­nother flower though not so beautifull, yet sweeter then the summer flower was. So though not so fair in the outside yet thy winter fruit may be more savory, but thou bearest fruit all along.

6.Psa. 116.6. & 25.17. Many of Gods children have been brought out of their afflictions. David was brought low and the Lord helped him. The troubles of my heart are inlarged, O bring thou me out of my distresses. The Psalmist when his troubles increased upon him, yet the Lord could free him out of them all. Many of Gods children have been brought off in harder cases then these are. Cum duplicantur lateres tunc venit Moses. The Hebrews have a pro­verb, When the Bricks are doubled then Mo­ses comes, when things are at the worst, they may then begin to mend; God hath used to help his Servants in the very time of their extremity, and so he may helpe thee.

7. As much as thou art troubled the Lord could cure thee at an Ordinance. And that ei­ther 1. By diversion, to set thy heart on these great things before thee here. One great thing in affliction is we set our heart on it, pore upon it are alwaies about it and this increases it much, but now [Page 181]at an Ordinance thou mayst have thy mind taken up with some greater thing, that this pane shall be swallowed up in it.

2. By shewing thee the example of the affliction and patience of the Saints, Rom. 15.4.

3. Or by casting in some better comforts. The Lord can soone give you much more then this, One glimpse of his face, like wine to the man with an heavy heart, would make you forget your sorrows, Prov. 31.7 and remember your mise­ries no more. This might make us think our afflictions to be lesse, and Ordinances to have more in them then ordinarily we think at. But the Lord can set thee free in a great measure here.

8. There is help for thee in thy God. David never feared till the Enemy began to say there was no help for him in his God. Psa. 3.2. But the child of God hath this sure enough. The Lord can, and the Lord will help.

1. The Lord can. And 1. The Lord can help in kind there is nothing can hinder his almighty power when meanes are most un­likely he is not at all restrained hereby, when there is neither wind nor water the Lord can send rain. Their strength is to sit still; 2 K [...]: 3.17 1 Chro. 20.17. Psa. 112.4. when they can do nothing, let them sit still, and God may then shew his power for them. To the upright there shall arise light in darkness when it is least looked for, the Lord can for his own children make light [Page 182]appear. The thing is not out of Gods reach nor past his power to be effected whatever it is.

2. He can do it in equivalency, he can help you against it, and he can help you with it. It is possible for thee to make a shift to live though this affliction should tarry The Lord can turn it into good for thee.2 Cor. 12.9 If this messenger depart not my grace is suffici­ent for thee. God can make a change in thy mind as well as thy condition, and all may yet be well with thee.Psa. 3.1. David might well say, Lord how are my foes increased! when his Son for lack of worse enemies must rise against him, for the Psalm was penned when he fled from Absolom. This sure was a grievous affliction, many of you think if your children are not dutifull, if they deny you the comfort you look for from them, it is a sore tryall, but if they be rebellious and seeke to do evill to you, you would count this grievous indeed. The affliction of a childs sin, the parent knows not of any thing how to take, yet David, the Lord had dealt with him, that he could take a nights rest in the midst of this trouble, The Lord sustained him and he would lay him down to sleepe for all this.Psa. 3 5 The Lord can come in, and stay the heart under the sorest troubles. To read Psa. 89. ult. How the Psalmist complaines all along of their afflictions and miseries, and yet concludes with, Blessed [Page 183]be God for evermore Amen, and Amen. Sure the Psalmist saw some what else then a­fflictions, that could make him conclude these complaints with thanks-giving.Cleark in the life of Mr. Dod. But take notice of it, this the Lord can do, he can satisfie thee with it whatever it is. It is reported of Mr. Dod, that when some ve­ry sad newes was brought him, That fetcht Tears out of his eys, he said notwithstan­ding he would go bless God for this affliction, for the good he believed it would doe him, though at present he did not see it. God can so deal with thy heart for thy ease under afflictions, as Antipater that was blind, and one pitty­ed him, he said, could there be no delight in the night? and another that was working when his gangred leg was cutting off,Neirenber [...]. de ante vo­lunt. That one said Tam aberat a dolore quam ab otic. As if indeed much of our troubles arose from our setting our whole mind on such passages. As he that said his paines were great even to shouting, but although I feele them in the greatest extremity, yet I yeild not my self to them but unto God. If God thus take the heart of thy sorrow it is as much as to take thy sorrow off thee, as one says, The fire may be put out as well by withdrawing fuell as casting on water. This God can do in thy case of affliction. Thus God can help.

2. God will, He is gracious and mercifull though thou hast sinned thy self into afflicti­on, yet he will remember thee in the mul­titude [Page 184]of his tender mercies. Though we have sinned against thee, âer. 4 [...].6 Psa. 86.5.14.15.16. & 106.43.44.45.46. Psa. 69.32 yet do thou it for thy own names sake. He despiseth not his Prisoners. We usually when men get low in the world are apt to vilify them and despise them. If a man get poore, this of all afflictions is usu­ally looked on as a fault, and men are apt to look strangely at such persons. If a sin be visible they may have repented of it, and we should hope they have, and be glad to be reconciled to them, many a one may have committed the like sin, yet if not brought down by it we do not despise them; well God wil not despise them, though men do, the Lord will look at them though they are in affliction and that for sin too. Yet he wil have thoughts of pitty towards them, hath he forgiven thee sins without afflicting! and will he not forgive though he doth afflict! I am poor and needy, Bsa. 40. ul. yet the Lord thinketh up­on me. God hath a pitifull heart towards thee whatever thy [...]dition is. Ephraim saw his sin under his chastisement, and yet even then God looked at Ephraim as a plea­sant child,Jam 1.5. and earnestly remembred him still. If any man lack wisdome let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him. This wisdome is to be able to suffer, to have patience un­der afflictions. If any man know not how to suffer, and carry not as they should do under affliction, let him go to God for wis­dome. [Page 185]I but it may be this affliction comes on me for my sin, and how can I for shame aske the Lord wisdome to help me to suffer for the punishment of my sin. Yea that thou mayest, thou may aske wisdome of him in this very case; For he giveth liberally, and upbraideth not. He will not dash thee in the teeth with the occasion, he will not up­braide thee but will give thee the wisdome thou needest, whatever the occasion of thy need is.

Thou mayst thus comfort thy self in God.

9. Thy affliction is not great all things con­sidered. Alas thou that deservest hell, to complain of a temporall burthen. Mephi­bosheth never grieved to part with half the land, when David before had given it him all, when he considered he could not have claimed his life nor any thing at the first. Alas, says he, what should I trouble my Lord the King any more with these matters. I consider not what I would have, but what I could claime, and I am well content, half the land is better then dying. When Ba­ruch was complaining, that he had no lar­ger a portion, God takes him in hand,Jer. 45 5. and schools him, and tells him, when God was pulling down, did he seek great things for himself. Let him not do it, come. says he, I must take thee down a little, I will offer thee fair, Thou shalt have thy life for a prey, in all places whither thou goest and that is [Page 186]faire for thee, we are so tender and dilicate we complaine and murmure, if every thing be not fine about our homes, but the time may come when we may be thankfull if we can save our lives, and not be kept to any certain place neither. Thou mayest be re­moved and be in many places, a stranger here and there, but in all places, if thou can escape with life it is well for thee, when we complain under present burthens, God shews us greater, and lets us see how little we can claime, and how glad we may be of lower terms before we part. Come this is well for thee whatever it is, Thy ve­ry life thou mayest be glad of, ere thou dy, and let all thy great things go, men may be high in their demands, but the market may bring them down.

10. These afflictions make work for heaven. Then will Christ wipe away all tears. One would not want them when Christ shall come to wipe them off,Rev. 21.4. surely thy glory will be the more for the afflictions thou hast gone through unto it, and it is enough, that they shall end in glory whatever they are. Alas this is but a sick fit for heaven, it may well be born. One day in etrenity will make amends for all.2. Cor. 4, 17 These light afflictions which are but for a moment work for us a far more ex­ceeding and eternall weight of glory. Massy glo­ry, glory that you cannot bear no more then the weak eye can bear the glory of the Sun, [Page 187]under which it doth succumbere, ly down, as the back or body should bow under an in­tolerable burthen; even such shall this glory be, a weight not conceiveable by us. And therefore the thoughts of it should keep us quiet, and much satisfied under our present afflictions, you may hope under all your a­fflictions since heaven is before you. And till the true Christian shall have attained to the end of his hope, to this glory where hope shall be swallowed up in fruition: Let him make it his study to cherish, and live upon the hopes that God hath left him about his estate in the severall changes of it, according to this Doctrine.

The End.

ERRATA.

IN Mr. Angiers Ep: for Shepheards v. Sheapherd. In the Ep:to the Reader p. 4. l. 22 r. abler. p. 5 l 29 potior pars. p. 6. l. 18 dele when.

P. 7. l. 22. r. save p. 10 l. 6. r. slew. l. 23. r. into p. 62. l. 1. r. letters of credence. l. 9. r. heard, p. 65. l. 9. of. be it known add to you. p. 69. l. 15. admirable. p. 75. l. 9. r most. p. 77. l. 5. r must after thou. p. 85. l. 4. a pa­renthesis to begin at (as if these words &c. to end in 16 line. after the word but) p. 87. l. 5. r. old and ignorant p. 91. l. 18. r. and you have cause p. 93. l. 9. for for faith r. for sailing. p. 114. l. 11. r. doubtest p. 138. l. 21. r. thy. p. 139. l. 4. r. bids him pray. In the title of ch. 10. for distressed. r. discussed. p. 155. l. 30. r. to turn him. p. 158. l. 27. r. all her afflictions. p. 161. l. 18. r. Lord. p. 175. l. 25. r. in the marg. Lam. 3.33.

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AN Exposition with practicall Observations upon the IX. first Chapt of the Proverbs Grammatical, Rethorical, Logi­cal and Theological; By Francis Taylor, B. D. Late Mi­nister of Canterbury, in 4.

An Exposition on the whole book of the the Canticles by John Robotham late Minister of Dover, in 4.

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